The light of true faith shall shine forth in the church of Christ, and shall be spread through all nations, and continue for all ages.
In the Church of Christ shal shine the light of true faith, and sincere charitie: 8. which shal be spredde in al nations, and continue al times: 15. replenished with manie ioyful graces: 18. and eternal glorie.
1Arise, be enlightened, O Jerusalem: for thy light is come, and the glory of the Lord is risen upon thee.Sorgi, ricevi la luce, o Gerusalemme: perocché la tua luce è venuta, e la gloria del Signore è spuntata sopra di te.ARISE, be illuminated Ierusalem: because thy light is come, & the glorie of our Lord is risen vpon thee.Surge, illuminare, Jerusalem, quia venit lumen tuum, / et gloria Domini super te orta est. 2For behold darkness shall cover the earth, and a mist the people: but the Lord shall arise upon thee, and his glory shall be seen upon thee.Imperocché ecco che in tenebre sarà involta la terra, e in oscurità le nazioni: ma sopra di te nascerà il Signore, e la gloria di lui si vedrà in te.Because loe darkenes shal couer the earth, & a mist the peoples: but vpon thee shal our Lord arise, and his glorie shal be seene vpon thee.Quia ecce tenebræ operient terram, / et caligo populos; / super te autem orietur Dominus, / et gloria ejus in te videbitur. 3And the Gentiles shall walk in thy light, and kings in the brightness of thy rising.E alla tua luce cammineranno le genti, e i regi allo splendore, che nasce per te.And the Gentiles shal walke in thy light, and kinges in the brightnes of thy rising.Et ambulabunt gentes in lumine tuo, / et reges in splendore ortus tui. 4Lift up thy eyes round about, and see: all these are gathered together, they are come to thee: thy sons shall come from afar, and thy daughters shall rise up at thy side.Alza all'intorno il tuo sguardo, e mira: tutti costoro si son raunati per venire a te: da lungi verranno i tuoi figliuoli, e da ogni lato a te nasceran delle figlie.Lift vp thine eies round about, and see al these are gathered together, they are come to thee: thy sonnes shal come from a farre, & thy daughters shal rise from the side.Leva in circuitu oculos tuos, et vide: / omnes isti congregati sunt, venerunt tibi; / filii tui de longe venient / et filiæ tuæ de latere surgent. 5Then shalt thou see, and abound, and thy heart shall wonder and be enlarged, when the multitude of the sea shall be converted to thee, the strength of the Gentiles shall come to thee.Tu vedrai allora la tua moltiplicazione, si stupirà, e sarà dilatato il cuor tuo, quando verso di te si rivolgerà la moltitudine di là dal mare, quando possenti popoli verranno a te.Then shalt thou see, & abound, and thy hart shal meruel and be enlarged, when the multitude of the sea shal be conuerted to thee, the strength of Gentiles shal come to thee.Tunc videbis, et afflues; / mirabitur et dilatabitur cor tuum: / quando conversa fuerit ad te multitudo maris; / fortitudo gentium venerit tibi.
6The multitude of camels shall cover thee, the dromedaries of Madian and Epha: all they from Saba shall come, bringing gold and frankincense: and shewing forth praise to the Lord.Tu sarai inondata da una moltitudine di cammelli, dai dromedari di Madian, e di Epha: verran tutti i Sabei portando oro, ed incenso, e celebrando e laudi del Signore.The inundation of camels shal couer thee, the dromedaries of Madian and Epha: al of Saba shal come, bringing gold and frakincense: and shewing forth prayse to our Lord.Inundatio camelorum operiet te, / dromedarii Madian et Epha; / omnes de Saba venient, / aurum et thus deferentes, / et laudem Domino annuntiantes. 7All the flocks of Cedar shall be gathered together unto thee, the rams of Nabaioth shall minister to thee: they shall be offered upon my acceptable altar, and I will glorify the house of my majesty.Tutti i greggi di Cedar si rauneranno a te, a te serviranno gli arieti di Nabajoth, saranno offerti sul mio altare di riconciliazione, ed io renderò gloriosa la casa della mia maestà.Al the cattel of Cedar shal be gathered together vnto thee, the rammes of Nabaioth shal minister to thee: they shal be offered vpon my placable altar, and I wil glorifie the house of my maiestie.Omne pecus Cedar congregabitur tibi; / arietes Nabaioth ministrabunt tibi: / offerentur super placabili altari meo, / et domum majestatis meæ glorificabo. 8Who are these, that fly as clouds, and as doves to their windows?Chi mai son costoro, che volan come nuvole, e come colombe alle lor colombaie?Who are these, that flie as cloudes, and as doues to their windowes?Qui sunt isti qui ut nubes volant, / et quasi columbæ ad fenestras suas ? 9For, the islands wait for me, and the ships of the sea in the beginning: that I may bring thy sons from afar: their silver, and their gold with them, to the name of the Lord thy God, and to the Holy One of Israel, because he hath glorified thee.Imperocché me le isole aspettano, e le navi del mare fin da principio, affinchè i figli tuoi da rimoti paesi io conduca; e il loro oro, e il loro argento al nome del Signore Dio tuo, e al santo d'Israele, che ti ha dato gloria.For, the ilandes expect me, and the shippes of the sea in the begynning, that I may bring thy sonnes from a farre: their siluer, & their gold with them to the name of the Lord thy God, and to the holie one of Israel, because he hath glorified thee.Me enim insulæ exspectant, / et naves maris in principio, / ut adducam filios tuos de longe; / argentum eorum, et aurum eorum cum eis, / nomini Domini Dei tui, / et Sancto Israël, quia glorificavit te.
10And the children of strangers shall build up thy walls, and their kings shall minister to thee: for in my wrath have I struck thee, and in my reconciliation have I had mercy upon thee.E i figliuoli degli stranieri edificheranno le tue mura, e i re loro a te serviranno: imperocché sdegnato ti afflissi, e riconciliato usai teco misericordia.And the children of strangers shal build thy walles, and their kinges shal minister to thee: for in mine indignation haue I stricken thee, and in my reconciliation haue I had mercie vpon thee.Et ædificabunt filii peregrinorum muros tuos, / et reges eorum ministrabunt tibi; / in indignatione enim mea percussi te, / et in reconciliatione mea misertus sum tui. 11And thy gates shall be open continually: they shall not be shut day nor night, that the strength of the Gentiles may be brought to thee, and their kings may be brought.E le tue porte saran sempre aperte, non si chiuderanno di dì, né di notte, affinchè a te sia condotta la moltitudine delle genti, e sian menati i loro re;And thy gates shal be open continually: day and night they shal not be shut, that the strength of the Gentiles may be brought to thee, and their kinges may be brought.Et aperientur portæ tuæ jugiter; / die ac nocte non claudentur, / ut afferatur ad te fortitudo gentium, / et reges earum adducantur. 12For the nation and the kingdom that will not serve thee, shall perish: and the Gentiles shall be wasted with desolation.Imperocché la nazione, ed il regno, che non servirà a te, perirà, e quelle genti saran devastate, e desolate.For the nation and the kingdome that shal not serue thee, shal perish: and the Gentiles shal be wasted with desolation.Gens enim et regnum quod non servierit tibi peribit, / et gentes solitudine vastabuntur. 13The glory of Libanus shall come to thee, the fir tree, and the box tree, and the pine tree together, to beautify the place of my sanctuary: and I will glorify the place of my feet.A te verrà la gloria del Libano, l'abete, e il bussolo, e il pino ad abbellire insieme il mio santuario, e glorificherò il luogo, dov' io posi i piedi.The glorie of Libanus shal come to thee, the firretree, and boxetree, and pinetree together, to adorne the place of my sanctification, and the place of my feete I wil glorifie.Gloria Libani ad te veniet, / abies, et buxus, et pinus simul / ad ornandum locum sanctificationis meæ; / et locum pedum meorum glorificabo.
14And the children of them that afflict thee, shall come bowing down to thee, and all that slandered thee shall worship the steps of thy feet, and shall call thee the city of the Lord, the Sion of the Holy One of Israel.E verranno a te chini i figli di coloro, che ti umiliarono, e le orme de' piedi tuoi adoreranno quegli, che t'insultavano, e te chiameranno la città del Signore, la Sionne del santo d'Israele.And the children of them that humbled thee, shal come crouching to thee, and al that detracted from thee shal adore the steppes of thy feete, and shal cal thee the citie of the Lord, Sion of the holie one of Israel.Et venient ad te curvi filii eorum qui humiliaverunt te, / et adorabunt vestigia pedum tuorum omnes qui detrahebant tibi: / et vocabunt te civitatem Domini, / Sion Sancti Israël. 15Because thou wast forsaken, and hated, and there was none that passed through thee, I will make thee to be an everlasting glory, a joy unto generation and generation:Perchè derelitta fosti tu, e odiata, e non eravi alcuno, che ti frequentasse, te io farò la gloria de' secoli, il gaudio di generazioni, e generazioni:For that, thou wast forsaken, and hated, and there was none that passed by thee, I wil make thee to be the pride of worldes, a •oy vnto generation and generation:Pro eo quod fuisti derelicta / et odio habita, / et non erat qui per te transiret: / ponam te in superbiam sæculorum, / gaudium in generationem et generationem: 16And thou shalt suck the milk of the Gentiles, and thou shalt be nursed with the breasts of kings: and thou shalt know that I am the Lord thy Saviour, and thy Redeemer, the Mighty One of Jacob.E tu succhienti il latte delle nazioni, ed allattata sarai alla mammella dei re: e conoscerai, che son io il Signore, che ti salva, e il redentore tuo, il forte di Giacobbe.and thou shalt sucke the milke of the Gentiles, and thou shalt be nurced with the tette of kinges: and thou shalt know that I am the Lord that saue thee, and thy redemer the strong one of Iacob.et suges lac gentium, / et mamilla regum lactaberis; / et scies quia ego Dominus salvans te, / et redemptor tuus, Fortis Jacob. 17For brass I will bring gold, and for iron I will bring silver: and for wood brass, and for stones iron: and I will make thy visitation peace, and thy overseers justice.In luogo del rame, porterò a te l'oro, e in luogo del ferro porterò argento, o in luogo del legno, rame, e ferro in luogo delle pietre; e metterò al tuo governo la pace, e per soprintendenti la giustizia.For brasse I wil bring gold, and for yron I wil bring siluer: and for wood brasse, and for stones yron: and I wil make thy visitation peace, and thine ouerseers iustice.Pro ære afferam aurum, / et pro ferro afferam argentum, / et pro lignis æs, / et pro lapidibus ferrum: / et ponam visitationem tuam pacem, / et præpositos tuos justitiam.
18Iniquity shall no more be heard in thy land, wasting nor destruction in thy borders, and salvation shall possess thy walls, and praise thy gates.Non si sentirà più parlare d'iniquità nella tua terra, né di devastamenti, e flagelli dentro il tuo territorio: ma le tue mura occuperà la salute, e alle tue porte saranno cantici di laude.Iniquitie shal no more be heard in thy land, waste and destruction in thy borders, and saluation shal occupie thy walles, and prayse thy gates.Non audietur ultra iniquitas in terra tua; / vastitas et contritio in terminis tuis: / et occupabit salus muros tuos, / et portas tuas laudatio. 19Thou shalt no more have the sun for thy light by day, neither shall the brightness of the moon enlighten thee: but the Lord shall be unto thee for an everlasting light, and thy God for thy glory.Non avrai più sole, che ti dia luce pel giorno, ne ti rischiarerà splendore di luna: ma sempiterna luce tua sarà il Signore, e tua gloria il tuo Dio.Thou shalt haue the sunne no more to shine by day, neither shal the brightnes of the moone lighten thee: but the Lord shal be vnto thee for an euerlasting light, and thy God for thy glorie.Non erit tibi amplius sol ad lucendum per diem, / nec splendor lunæ illuminabit te: / sed erit tibi Dominus in lucem sempiternam, / et Deus tuus in gloriam tuam. 20Thy sun shall go down no more, and thy moon shall not decrease: for the Lord shall be unto thee for an everlasting light, and the days of thy mourning shall be ended.Il sole tuo non tramonterà, né scema sarà mai la tua luna: perchè sempiterna luce tua sarà il Signore, e saran finiti i dì del tuo pianto.Thy sunne shal goe downe no more, and thy moone shal not be diminished: because the Lord shal be vnto thee for an euerlasting light, and the daies of thy mourning shal be ended.Non occidet ultra sol tuus, / et luna tua non minuetur, / quia erit tibi Dominus in lucem sempiternam, / et complebuntur dies luctus tui. 21And thy people shall be all just, they shall inherit the land for ever, the branch of my planting, the work of my hand to glorify me.Popolo tuo saran tutti i giusti, possederanno eternamente la terra, germi piantati da me, opra della mia mano, ond'io sono glorificato.And thy people al iust, for euer shal inherite the land, the bud of my planting, the worke of mine hand to glorifie.Populus autem tuus omnes justi; / in perpetuum hæreditabunt terram: / germen plantationis meæ, / opus manus meæ ad glorificandum. 22The least shall become a thousand, and a little one a most strong nation: I the Lord will suddenly do this thing in its time.Il minimo produrrà mille, e il pargoletto una fioritissima nazione. Io il Signore a suo tempo farò tal cosa subitamente.The least shal be into a thousand, and the litle one into a most strong nation: I the Lord in the time therof wil sodenly doe it.Minimus erit in mille, / et parvulus in gentem fortissimam. / Ego Dominus in tempore ejus / subito faciam istud.
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O Jerusalem, is not in Hebrew or St. Jerome, but in the Septuagint. Some few things may refer to the terrestrial Jerusalem, though the prophet speaks chiefly of the celestial and of the Church.
Calmet
Lord, very great. Christ came to save us. (Calmet)
Worthington
God prevents by his grace, but man must co-operate to be justified. (Worthington)
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Calmet
People. Babylon shall suffer, while thou art relieved. (Calmet)
Worthington
Only those who are in the Church receive the light of truth. (Worthington)
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Calmet
Rise up. St. Jerome, "suck," as the Hebrew may imply. (Calmet)
Haydock
Septuagint, "shall be carried on the shoulders." (Haydock)
This may refer to the captives and to the Church.
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Wonder. Hebrew and Septuagint in St. Jerome, "fear." This sensation is often mixed with joy, Matthew 28:8.
Thee. No such nations joined the Jews, as they did the Church.
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Calmet
Epha. Abraham's grandson, who dwelt near his father, Madian, in Arabia, which was famous for camels. (Calmet)
Calmet
The Arabians embraced the gospel, but never brought their treasures to Jerusalem. (Calmet)
Worthington
The three kings came on swift beasts to adore Christ, and fulfilled his prophecy, Matthew 2:(Worthington)
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Cedar and Nabaioth sprung from Ismael, and dwelt in desert Arabia, under tents, feeding flocks. (St. Jerome) (Ezechiel 27:21.)
They also were converted to Christ.
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Clouds. They are thy children, accompanied by strangers.
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Calmet
Afar. All nations shall receive the gospel. Many made presents to the temple, after the return of the Jews. (Calmet)
Worthington
The islands, Great Britain, etc., embrace the faith. (Tertullian; Origen; Ven. Bede; St. Chrysostom, etc.) (Worthington)
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Haydock
To thee. The Persian monarchs (Calmet) were mostly favourable to the Jews. (Haydock)
The Gentiles help to form the Church, which rejects no one, ver. 11.
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Calmet
Glory; cedar, which was chiefly used in building the temple, 1 Esdras 3:7. (Calmet)
St. Jerome
This must be explained of the saints, who founded the Church, etc. (St. Jerome)
Worthington
Emperors became Christians, with the most potent nations. (Worthington)
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Haydock
Feet. Protestants, "shall bow themselves down at the soles of thy feet." This posture is not then essentially idolatrous. (Haydock)
Jerusalem shall be rebuilt by those who destroyed it, Isaias 49:17. It is not easy to prove this of the earthly city: but the pagans, who persecuted the Church, have embraced her communion, and begged to receive baptism.
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Calmet
Kings. Thou shalt be treated like royal babes, Isaias 49:23. (Calmet)
Haydock
Septuagint, "and thou shalt eat the riches of kings." (Haydock)
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Calmet
Visitation. Septuagint, "give thy chiefs in peace, and thy bishops in justice." St. Clement of Rome (ad Corinthians) reads, "I will appoint their bishops in justice, and their deacons in faith." (Calmet)
St. Jerome
The Scripture thus specifies the name and duties of the pastors of the Church (St. Jerome)
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Calmet
Gates. Jerusalem was not less corrupt after the captivity than before, if we except idolatry. (Calmet)
Haydock
Heaven alone enjoys a perfect peace and freedom from sin, (St. Cyril, etc.) though the Church is always holy. (Haydock)
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Challoner
Thou shalt, etc. In this latter part of the chapter, the prophet passes from the illustrious promises made to the Church militant on earth, to the glory of the Church triumphant in heaven. (Challoner)
Glory. St. John seems to have copied this, Apocalypse xviii., etc.
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Calmet
The least of the apostles shall bring many converts, (Calmet) or shall be spiritual (Haydock) governor of a great city, (Micheas 5:2.) in the Church militant. (Calmet)
Menochius
A small shoot, or family, in the Church, shall produce many others. (Menochius)
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God preuenting with his grace, euerie one must cooperate by gratfully accepting this benefite, and so dispose him self to iustification.
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Only those that come into the Church receiue the light of true faith, al others are in darkenes.
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Concordance Isa. 49.
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This prophecie began to be fulfilled when the 3. Sages came on swift beastes to adore Christ, and offered giftes. Mat 2.
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This is fulfilled in great Britanie, Ireland, & other ilandes, as Tertullian, Origen. & S. Beda proue against the Iewes: and S. Chrysostom against the Gentiles.
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Concordance Apoc. 21. •. 25.
This was accomplished when the Romane Emperours, and other Monarches and nations receiued the faith of Christ.
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S. Ierom compelled (as he saith) to leaue the histo rical sense, because it is not conuenient to say: the walles and sundation of Ierusalem were adorned with precious stones, and the temple which should be most glorious, was made of wood expoundeth this place of excellēt men. The holie mosteloquent man Cyprian the Mar. tyr, and the confessor of our time Hilarius do they not seme to thee the high trees that haue built the Church of God?
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Concordance Apoc. 21. v. 23.
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Concordance Apoc. 22. v. 5.
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St Hippolytus † AD 235 Treatise on Christ and Antichrist 65
… for the dew from thee is healing to them.” The Lord says, “Many in that day shall hear the voice of the Son of God, and they that hear shall live.” And the prophet says, “Awake, thou that sleepest, and arise from the dead, and Christ shall give thee light.”
Origen † AD 254 Origen Against Celsus 6.5
… “Enlighten thyself, enlighten thyself, O Jerusalem; for thy light is come, and the glory of the Lord is risen upon thee.”
St Methodius † AD 311 The Banquet of the Ten Virgins; or Concerning Chastity 4.5
… by Jerusalem, as I said, these very undefiled and incorrupt souls, which, having with self-denial drawn in the pure draught of virginity with unpolluted lips, are “espoused to one husband,” to be presented “as a chaste virgin to Christ” in heaven, “having gotten the victory, striving for undefiled rewards.” Hence also the prophet Isaiah proclaims, saying,
St Methodius † AD 311 The Banquet of the Ten Virgins; or Concerning Chastity 8.5
… whom the prophets, according to the aspect of their subjects, have called sometimes Jerusalem, sometimes a Bride, sometimes Mount Zion, and sometimes the Temple and Tabernacle of God. For she is the power which is desired to give light in the prophet, the Spirit crying to her:
St Methodius † AD 311 Oration Concerning Simeon and Anna On the Day that They Met in the Temple 1
… Hail, city sacred and elect of the Lord. Joyfully keep thy festal days, for they will not multiply so as to wax old and pass away. Hail, thou city most happy, for glorious things are spoken of thee; thy priest shall be clothed with righteousness, and thy saints shall shout for joy, and thy poor shall be satisfied with bread.
St Basil the Great † AD 379 De Spiritu Sancto 12
… So we have learned from Peter, in the Acts, of “Jesus of Nazareth whom God anointed with the Holy Ghost;” and in Isaiah, “The Spirit of the Lord is upon me, because the Lord hath anointed me;”
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 18.34
… and the Prophet cries, Ho, ye that thirst, come ye to the water ; and immediately afterwards, Hearken unto me, and ye shall eat that which is good, and your soul shall delight itself in good things . And within a little while ye shall hear that excellent lesson which says, Shine, shine, O thou new Jerusalem; for thy light is come
St John Chrysostom † AD 407 Homilies on Ephesians 18
Now he is not saying this with reference to the unbelievers only, for many of the faithful, no less than unbelievers, hold fast by wickedness; nay, some far more. Therefore to these also it is necessary to exclaim, “Awake,
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 26
… xxii. 30; xxx. 31 , LXX.); and, “Thy youth shall be renewed as an eagle’s” ( Ps. ciii. 5 , LXX.); and, “Shine, O Jerusalem; behold, Thy King cometh!” (
St Jerome † AD 420 The Letters of St. Jerome 77.4
… Else would I say of it that it is “a sacrifice…well pleasing to God,” I would cite the words of the psalmist: “the sacrifices of God are a broken spirit,” and those of Ezekiel “I prefer the repentance of a sinner rather than his death,” and those of Baruch, “Arise, arise, O Jerusalem,”
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St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 42.11
11. Lift up thine eyes round about, and see,
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St Jerome † AD 420 The Letters of St. Jerome 79.3
… In Isaiah we read of camels, the dromedaries of Midian and Ephah and Sheba, which carry gold and incense to the city of the Lord.
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Tertullian † AD 220 The Five Books Against Marcion 3.24
… “And Thou shalt bind them about Thee,” says he, “like the adornment of a bride.” Accordingly the Spirit, admiring such as soar up to the celestial realms by these ascensions, says, “They fly, as if they were kites; they fly as clouds, and as young doves, unto me”
Tertullian † AD 220 The Five Books Against Marcion 5.15
… “Who are these that fly as clouds, and as doves with their young ones, unto me?”
Aphrahat † AD 346 Aphrahat: Select Demonstrations 22.12
12. In that place they shall forget this world. There they have no want; and they shall love one another with an abundant love. In their bodies there shall be no heaviness, and lightly shall they fly as doves to their windows .
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 18.34
… To her the Prophet also says concerning you, Lift up thine eyes round about, and behold thy children gathered together ; and she answers, saying, Who are these that fly as a cloud, and as doves with their young ones to me
St Gregory of Nyssa † AD 395 On Virginity 18
… Each fares according to the disposition which he carries with him; one walks lightly enough, the other is dragged into the deep water. For virtue is a light and buoyant thing, and all who live in her way “fly like clouds
St Gregory of Nyssa † AD 395 On the Baptism of Christ 1
… for men in depression naturally choose loneliness and solitude. But now, when I see you thronging here with all your families, I am reminded of the prophetic saying, which Isaiah proclaimed from afar off, addressing by anticipation the Church with her fair and numerous children:—“Who are these that fly as a cloud, and as doves with their young to me
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Origen † AD 254 Origen's Commentary on the Gospel of John 10.26
… and I will make thy battlements jasper, and thy gates stones of crystal, and thy outer wall choice stones; and all thy sons shall be taught of the Lord, and in great peace shall thy children be, and in righteousness shalt thou be built.” And a little further on, to the same Jerusalem:
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Pope St Clement I † AD 99 The First Epistle of Clement to the Corinthians 42
… Nor was this any new thing, since indeed many ages before it was written concerning bishops and deacons. For thus saith the Scripture in a certain place, “I will appoint their bishops in righteousness, and their deacons in faith.”
St Irenaeus of Lyons † AD 202 Against Heresies 4.26.5
5. Such presbyters does the Church nourish, of whom also the prophet says: “I will give thy rulers in peace, and thy bishops in righteousness.”
John Cassian † AD 435 The Conferences of John Cassian 1.13
… The sun shall be no more thy light by day, neither shall the brightness of the moon give light to thee: but the Lord shall be thine everlasting light, and thy God thy glory. Thy sun shall no more go down, neither shall thy moon withdraw itself: but the Lord shall be thine everlasting light, and the days of thy mourning shall be ended:”
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Origen † AD 254 Origen Against Celsus 6.51
… We must keep in mind, however, that the Word promises to the righteous through the mouth of Isaiah, that days will come when not the sun, but the Lord Himself, will be to them an everlasting light, and God will be their glory.
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1. ARISE, BE ENLIGHTENED, JERUSALEM. — The Septuagint: Be enlightened, be enlightened, Jerusalem; Vatablus: Arise, be bright; others: Arise, be splendid. The word Jerusalem is not in the Hebrew, but appears to have been added from the Septuagint and from the ecclesiastical chant at the feast of the Epiphany, and rightly and faithfully: for she herself is understood, as is evident from the end of the preceding chapter; for the discourse is directed to her, and he congratulates her, to whom he said in the preceding chapter, verse 20: "And the Redeemer shall come to Sion." Now the Rabbis, whom the Commentary of St. Thomas and Hugo follow, take these things literally of earthly Jerusalem, that is of the Jews restored from Babylon to Jerusalem: for then the city flourished, and as it were returned to its former glory. Allegorically, however, they think that under this as it were type and hieroglyph is represented the glory of the Christian Church. Secondly, the Chiliasts or Millenarians referred these things to their thousand years, in which the Saints after the judgment will reign with Christ on earth in all the delights of the flesh, according to Apoc. XX, 6, and then all things which are said here will happen literally in Jerusalem. But St. Jerome rightly refutes and condemns both opinions as Jewish and erroneous: "The Jews, he says, and our semi-Jews, who expect a golden and jeweled Jerusalem from heaven, contend that these things will happen in the kingdom of a thousand years, when all nations will be enslaved to Israel." And below: "These things are said by those who desire earthly pleasures, and seek the beauty of wives, and the number of children; whose god is their belly, and their glory in their shame: whoever follows their error confesses himself similar to the Jews under the name of Christian." And below: "But we, according to the former sense, believe that all these things are said to the Church, which was first gathered from the Jewish people, and the light which had risen upon it transmitted through the Apostles to the Gentiles, to whom it is said: Arise, be enlightened, so that what fell in the unbelievers may rise in the faithful; what fell in the synagogues may rise in the Churches; and after it has risen, let it be enlightened, so that it may not have the darkness of error." The same doctrine is taught by St. Cyril, Procopius, Theodoret, Tertullian, Augustine, Ambrose, Clement, and others whom Leo Castrius, Forerius, Adams, Vatablus, and others cite throughout: "He addresses, says Vatablus, the primitive Church, and exhorts her to faith in Christ: Give, he says, attention so that you may obtain faith." For the things which will follow throughout the whole chapter are so august that they befit not Jerusalem and the Jews, but the Christian Church alone. The sense therefore is, as if to say: Come now, O Church, O people believing in Christ, who hitherto hast sat in the darkness of infidelity and ignorance of God; who hast lain and slept in the bed of all sins, who hast lain in the prison and captivity of the devil and hell, now come arise from this thy seat, bed and prison, and receive the rising sun of justice, awake from the sleep of sins, lift up thy head, embrace with open hands the freedom, light and joy offered to thee by Christ. He alludes to what he said in chapter IX, verse 2: "The people that walked in darkness have seen a great light: to them that dwell in the region of the shadow of death, light is risen." To this St. Paul alludes, Rom. XIII, 11, when he says: "Brethren, it is now the hour for us to rise from sleep. For now our salvation is nearer than when we believed. The night is passed, and the day is at hand. Let us therefore cast off the works of darkness, and put on the armour of light." And Ephes. V, 14: "Arise, thou that sleepest, and rise up from the dead, and Christ shall enlighten thee." Be enlightened therefore, that is, receive the light of faith and grace as in a mirror, that you may be transformed into the same image, and become as it were a sun illuminating the world. For this is what the Apostle says, II Corinthians, chapter III, last verse: "But we all, with face unveiled, beholding the glory of the Lord as in a mirror, are transformed into the same image from glory to glory, as by the Spirit of the Lord." See the remarks there. Moreover, to be enlightened is both an invitation and exhortation to the Jews to embrace the light of the Gospel rising among them, and a congratulation, as if to say: Come, enjoy the light with which you alone are irradiated throughout the whole world; congratulate yourself, and give thanks to God. This illumination could also be understood as a resurrection, or rising to life, as if to say: O Jerusalem, who have hitherto lain in the deep death of errors and sins, "arise and be enlightened," that is, return to the life of faith and grace by restoration. For it alludes to that passage in Ephesians V: "Arise from the dead," etc., as I have already said. For light often signifies life, because it is most pleasing to the living to see and enjoy the light of the sun. Whence that saying of Euripides in the Iphigenia in Aulis: "To behold the light is sweetest to men." On the contrary, one in despair wishes "to break off the hated light, and is weary of beholding the vault of heaven." Thus Wisdom says, Ecclesiasticus XXIV, 45: "I will penetrate all the lower parts of the earth, and I will look upon all that sleep, and I will enlighten" (that is, I will recall to life) "all that hope in the Lord." And the Apostle, II Timothy I, 10, concerning Christ says: "He hath destroyed death indeed, and hath enlightened" (that is, brought to light) "life and incorruption by the Gospel." Thus the Egyptians represented life by the symbol of a lamp: for they thought life to be nothing else than fire nourished by a liquid like oil. Moreover, by light they signified all good. Whence also Varro, book II On the Latin Language, thinks that the morning of the day is called so because the ancients called good manus. The Greeks also, when light was brought in, were wont to say, φῶς ἀγαθὸν, just as we too, when a lamp is brought in, wish each other good fortune. But the former sense, as it is clearer, so also is it more genuine. Whence follows: BECAUSE YOUR LIGHT IS COME, AND THE GLORY OF THE LORD IS RISEN UPON YOU. — By light and glory he understands the presence of Christ, His doctrine, grace, and the whole glory of the Gospel, as is gathered from Matthew, chapter IX, verse 1. Whence not without reason does Sanchez understand by glory the mercy of God and the remission of sins. For thus "glory" is understood in Romans III, 23: "For all have sinned, and do need the glory," that is, the grace and pardon, "of God;" and in Numbers XIV, when Moses asked God to forgive the people their sin of murmuring, God answered, verse 20: "I have forgiven according to your word: as I live, and the glory of the Lord shall fill all the earth." But this sense is partial, not total, nor adequate. It alludes to the glory which rested upon the old tabernacle by the pillar of fire by night and the cloud by day, and upon the Holy of Holies in the temple, for this was a type of the Church. Whence St. Jerome: "Your light comes," he says, "which all the Prophets promised, which you were ever expecting; and the glory of the Lord, which was once upon His tabernacle and temple, is risen upon you, of which it is said: Glorious things are spoken of you, O city of God." Again it alludes to the star which led the three Magi to Christ as the firstfruits of the Gentiles: whence by this light, splendor, and glory, Prosper, III part. Promiss. chapter VI; Chrysostom, homily 1 from Miscellaneous Works on Matthew; Julian, Archbishop of Toledo, book I Against the Jews, after the middle, and others, understand this star of the Magi as a guide.
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2. FOR BEHOLD, DARKNESS SHALL COVER THE EARTH, etc., BUT UPON YOU THE LORD SHALL RISE. — By darkness he understands paganism, idolatry, and other errors as well as the vices and crimes by which the Gentiles and all those outside the Church are darkened. Thus the Fathers cited in verse 1. For Christ dispelled these darknesses first from the Jews, then from the Gentiles, as the sun rising from on high. It alludes to the Egyptian darkness in the time of Moses and Pharaoh, which were the greatest and densest, while light occupied only the houses and places of the Hebrews, Exodus chapter X, 13. Thus St. John, chapter I, 9, and others call Christ light. Thus Orpheus called the Word, namely the Son of God, Φάνης, as it were the illuminator of angels and men, and through Him asserted that God created all things and perfects all things by intelligible light, as Proclus testifies, book IV on Plato's Timaeus. How God is the first, uncreated and fountainous light, St. Dionysius teaches, book On the Divine Names, part I, chapter IV.
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3. AND THE GENTILES SHALL WALK IN THY LIGHT. — Vatablus translates: The gentiles shall come to thy light; for to the Church born in Judaea and Jerusalem, and shining forth with so many virtues and miracles, as to a lighthouse gleaming with a bright torch, the gentiles tossed about and shipwrecked in the sea of errors, vices and miseries hastened, so that following its light, that is, faith and grace, they might reach the harbour of salvation. The Prophet therefore predicts both things, namely first, that the gentiles shall come to the light of the primitive Church; secondly, that after they have come, they shall straightway walk in its light, until they arrive at salvation. For this reason St. Paul admonishes the faithful Philippians, cap. II, 15: "That you may be, he says, blameless, and simple children of God, without rebuke, in the midst of a crooked and perverse nation, among whom you shine as lights in the world, holding the word of life to the glory of me in the day of Christ." AND KINGS IN THE BRIGHTNESS OF THY RISING. — It is a hypallage, as if to say, To the rising of thy brightness, or to the brightness which shall rise to thee. Thus St. Jerome, Cyril, Procopius, Vatablus and others. The brightness of thy rising therefore is the same as thy light. Secondly, aptly Sanchez: The rising, he says, is the rising sun. For thus rising and setting are sometimes taken for the sun rising and setting. By which it is signified that in the Church alone the sun of truth, grace and justice rises; but the remaining gentiles, which are outside it, have perpetual night, nor shall they emerge from it, unless they approach the sun, which shines and radiates alone in the Church.
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4. LIFT UP — as from a watchtower: for she stands on Mount Zion, which is a watchtower, and in Hebrew signifies a watchtower — ROUND ABOUT THY EYES, AND SEE, — look round about from all four quarters of the world at the gentiles coming to thee. He speaks of the time when the Apostles dispersed throughout the world, and their successors converted very many gentiles to the Church. THY SONS SHALL COME FROM AFAR, AND THY DAUGHTERS SHALL RISE UP AT THY SIDE (in Hebrew, at the side). — Afar signifies distance of places, and the length of the world; side, the breadth. Thus we commonly say, every side of the world, as if to say: From afar and from every side in troops shall the gentiles, both women and men, come to thee, O Church, and shall subject themselves to thee and thy faith. Thus Cyril. For indeed from afar shall come equally to daughters as to sons, just as from the side shall rise equally to sons as to daughters: only for the sake of rhythm and elegance of variety does he predict sons coming from afar, daughters rising from the side; because daughters are wont to be brought up near their mothers as it were at the side; whereas sons are often brought up elsewhere, as in courts, schools, or wars. Whence Sanchez: "At the side," he says, that is from the bosom of the Church as mother shall thy daughters suck her breasts, and thus shall rise and grow: for mothers are wont to love more, and to nurse daughters more indulgently and longer than sons; either because they are of like sex to themselves, or because daughters by reason of their sex are weaker and more feeble. But under daughters the Prophet also understands sons, as I have said. For both, nourished in savage, nay diabolical paganism, now converted shall gape for the breasts of the Church. Mystically St. Jerome: Daughters, he says, that is the weaker Christians, shall be supported as it were on the shoulders of the Apostles, so that... of Abraham, Isaac and Jacob. SHALL RISE UP. — Thus the Roman edition, although the Complutensian, Forerius, Adams and some others wish it to be read shall suck. Whence also St. Jerome in his Commentary: "They shall suck, he says, the milk of the Apostles." But the sense comes to the same thing: for they shall suck like little ones so that in the perfect man in Christ they may grow, and rise up on high, and become tall. In Hebrew it is תאמנה teamena, which cannot be rendered into Latin by one word, but by several; thus Forerius renders it: They shall be faithfully brought up as at the sides of nurses, so that they may be strengthened in strength and grow. For the root אמן aman signifies, first, to be faithful; secondly, to nourish and educate; thirdly, to strengthen and corroborate. It could again be read actively in the future piel with different points תאמנה teammena, that is they shall be thy nurses, they shall faithfully nourish and corroborate thee: which can be understood of queens and other pious women, who otherwise educated in piety, such as were St. Mary Magdalene, Martha, Basilissa, Caecilia, Catherine, Clare, and the like. The Septuagint translates: Thy daughters shall be carried upon shoulders, so that they may come to thee, and be brought to thee as a desired gift. For daughters, because they are more delicate, are wont to be carried in the arms or on the shoulders—
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5. THEN SHALL YOU SEE (with pleasure you shall feed your eyes and mind, beholding so many sons and daughters), AND YOU SHALL ABOUND, — riches equally as joy from so numerous an offspring flowing in from all sides in the manner of waters and streams, which flow together to a river from every direction. Whence Forerius: "You shall behold it joyfully, and like a river, which when it overflows its banks spreads widely, you shall be enlarged." For abound Vatablus translates, you shall shine, that is you shall be of a bright and cheerful countenance. For the sad and sorrowful appear to be of a gloomy and dark countenance; whence by the Hebrews they are called obscure. For the Hebrew word nahar is said both of light, as is evident from Psalm XXXIII, 6, and of a river, and signifies to flow forth or to run copiously and abundantly with swiftness and willingness or readiness: for just as water from a fountain, so light from the sun, or another luminous body, as it were gushes forth and flows. WHEN THE MULTITUDE OF THE SEA SHALL BE CONVERTED TO YOU. — Namely many island and overseas nations, such as the Greeks, Africans, Spanish, Italians, Gauls, etc. For since Judaea is as it were surrounded by the sea, and separated from other nations, hence all nations were called by them overseas, that is to say, Just as the sea raging with broken dikes inundates the land, and occupies the fields in every direction; so in troops many overseas nations shall come to you, and with great force as it were shall rush in, and then you shall abound in joy. Thus Forerius. To this is added also Sanchez, who supplying after the Hebrew manner the little word as, thus explains it: Because nations shall come to you so many, as is the multitude of the sea, that is, so that the whole sea might appear to flow to you from its boundaries, leaving its bed and shore. Thus Ezechiel XXVI, 3, it is said: "Behold I am against you, O Tyre, and I will cause many nations to come up against you, as the sea comes up with its waves;" and Jerem. XLVI, 8, Egypt rising up like a river says: "Rising up I will cover the earth." Secondly, the same by the multitude of the sea understand gold, silver and overseas riches, which the nations brought with them to Christ and the Church; as the three Magi did, of whom it is said Psalm LXXI, verse 10: "The kings of Tharsis and the islands shall offer gifts." For Tharsis signifies the sea. Whence Isaiah alludes to this.
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6. THE STRENGTH OF THE GENTILES SHALL COME TO THEE. — Namely, strong and mighty nations, or the most distinguished and excellent of all the gentiles. Thus Vatablus. Secondly, "the strength of the gentiles," says Sanchez, is called either the majesty of kings, which shall come suppliantly to the Church, or their gifts and riches, which they shall offer to the Church. Thirdly, Forerius understands by strength the forces, arms, ingenuity, industry, strenuousness, arts, and sciences of the gentiles: for all these things have been transferred to the Church. And all these things are signified by the Hebrew word חיל chel. How true and real these things are Mystically, St. Jerome, Theodoret, Procopius, indeed Christ himself, Matthew chapter XIX, 24, the rich are camels, humped and proud: because, as it were, camels labor to heap up riches, and bear great burdens upon their shoulders and carry loads, in order to preserve and increase them: yet these, through the preaching of Christ and the Apostles and apostolic men, consecrated themselves and their possessions to Christ. "Such," says St. Jerome, "was your blessed mother Paula (O Eustochium) and your brother Pammachius, who through the eye of a needle, that is, through the narrow and strait way which leads to life, passed through, leaving the broad way with its burdens which leads to Tartarus, and carried whatever they had as gifts to the Lord, fulfilling that: The redemption of a man is his own riches: for those things which are impossible with men are possible with God." these things are, and how wonderful and perpetual has been the propagation, multiplication and increase of faith and the Church, Thomas Bozius shows at length, volume I, On the Marks of the Church, section 8 and following. AN INUNDATION OF CAMELS SHALL COVER THEE. — "Inundation," that is, such an abundance of camels, that they seem as water and waves of the sea (of which mention was made before) to overwhelm thee: although Sanchez not unreasonably thinks that inundation here is to be understood not of the sea, but of dust, which the troops of camels shall raise up with their feet. For thus the Poets call "a wave of dust," and Virgil "a dusty cloud." Moreover, he mentions camels rather than horses, both because the East abounds in camels; for, as Pliny says, book X, chapter IX: "Camels bear young for twelve months from the age of three years, and give birth in spring, and again become pregnant after a year:" and because camels carry enormous burdens in their hump: for they are aided by the length of their necks, says Cicero; and finally, because, as Pliny says, book XXVIII, chapter IX: "Camel's milk is the sweetest after human milk." Hence also the camel seems to have its name from lactation. For גמל gamal means to wean; whence it is called גמל gamal, that is, camel, which name has passed into all languages. The camels therefore of the gentiles, and the gentiles themselves shall bring their milk and riches to the Church, and in turn shall be nourished by her with spiritual milk. DROMEDARIES OF MADIAN AND EPHA. — For dromedaries in Hebrew it is בכרי bichre, that is, young camels. Whence the Chaldean translator renders it ינקא ianka, that is, suckling, that is, a young camel, which, after it has been weaned, is called גמל gamal, or camel. These young ones are therefore called dromedaries, from the swiftness of their running in which they excel: for δρόμος means running, whence also they are called dromades. Hear Livy, book VII, On the Macedonian War: "Before this cavalry, scythed chariots, and camels, which they call dromades." Again: "Dromades camels were among the gifts, of extraordinary swiftness." It helps here that they endure thirst for four days, according to Pliny, book VIII, chapter XVIII. Whence by Persius it is called "the thirsty camel." For this tolerance of thirst, and dryness, wonderfully aids the running of animals. It is well known that Bajazet, Emperor of the Turks, defeated in battle and fleeing, and almost escaped, as he was mounted on a very swift mare, was captured by the soldiers of Tamerlane, because he had watered the mare when thirsty. For the mare, having drunk water, lost much of its speed, and thus was overtaken by the pursuing Tartars together with its master. Madian and Epha. — These are regions beyond Arabia, fertile in camels: so called from Madian, son of Abraham by Keturah, and Epha, son of Madian, and the whole region is called Saba. Whence also came the queen of Saba, who came as a type of this matter with gifts to Jerusalem to hear the wisdom of Solomon, who was a type of Christ. Thus St. Jerome. The sense therefore is, as if to say, From various regions of Asia, with adult camels and smaller ones or dromedaries, gifts shall be brought to thee, O Church. ALL FROM SABA SHALL COME, BEARING GOLD AND FRANKINCENSE (Cyril adds, and a precious stone). — "All," that is, many, of whom the first were the three Magi, who led by a star came to Christ from Arabia, as I have shown in Matthew, chapter II, 1. He alludes to Psalm LXXI, 10: "The kings of Tharsis and the islands shall offer presents; the kings of the Arabians and of Saba shall bring gifts." For the Arabians in Hebrew it is the same name שבא saba with shin, which here is in the Hebrew: but for Saba in Hebrew it is סבא saba with samech, which signifies Ethiopia. Moreover, this Arabia is situated between the Red Sea and the Persian Gulf, and abounds in gold, frankincense, cinnamon, balsam, myrrh, palm, and reed, whence it is also called Felix or Blessed, as Strabo testifies in book XVI. Now frankincense is proper to this Arabia: for it is not produced elsewhere. Whence Virgil, in the first Georgic: India sends forth ivory, the soft frankincenses are the Sabaeans'. Where Servius thinks the Sabaeans are so called from the matter of their office, that is, to venerate and worship; because we venerate God through their frankincense. It is more true that Saba is a Hebrew or Arabic word, and signifies conversion, as St. Jerome says, from שוב scub, that is, he returned, he was converted; or captivity, from the root שבה scaba, that is, he was captive. Both fit most excellently with the matter and present history. For Saba, converted from the captivity of sin through Christ, turned to God, grace and salvation. Saba is called with shin, from Saba the son of Regma the son of Chus: just as Ethiopia is called Saba with samech, from Saba the son of the same Chus. Moreover, by Saba here not only Saba with shin, that is, Arabia, but also the neighboring and bordering Saba with samech, that is, Ethiopia, or Abyssinia, where the Prester John reigns, can be understood, as St. Cyril, Procopius and Josephus understand it: for the letters shin and sin differ only by a point. Finally, how true this oracle was, and how greatly the Christian religion flourished in this Arabia which was later called Homerite, is evident from the eunuch of Candace the queen (for she reigned in Saba), who, converted by Philip, Acts VIII, 38, propagated the faith of Christ in Saba. The same is evident from the history of the Homerites, who resisted the tyrant Dunaan, a Jew, even unto death and martyrdom in the year of Christ 522. Again from the deeds of Elesbaan and Abraham, kings of the Homerites, who, having slain Dunaan, restored to them the former flourishing of the Church, and were a great aid to the Emperors Justin and Justinian against the infidels, as Baronius teaches, volume VI, in the year already mentioned.
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7. ALL THE FLOCKS OF CEDAR. — Cedar and Nabaioth are regions of Arabia (whence the inhabitants are called Cedareni and Nabataeans, dwelling in tents, as being shepherds and herdsmen), abounding in sheep and cattle: thus named from the sons of Ishmael of the same name. Thus St. Jerome, who also adds, by these and other nations here named, any others whatsoever are understood, however rustic, wandering or barbarous, by synecdoche, according to Canon XI. SHALL MINISTER TO THEE, — shall be offered to thee, shall serve thee and thy uses, shall be devoted to thy ministry. For "shall minister" is to be understood more passively than actively. SHALL BE OFFERED UPON MY ACCEPTABLE ALTAR, — that is to say, the Cedareni and Nabataeans shall offer to thee, O Church, their riches, namely flocks and rams, and these not as victims and sacrifices (for these have already been abolished, and one Eucharistic sacrifice has succeeded them), but as oblations shall they place upon thy altars. For thus even now in many villages we see rustics place eggs, chickens, lambs, wheat and other oblations upon the altar, or offer them to the altar. He alludes to the old altar and Jewish victims: for these were offered upon the altar, indeed sacrificed. Note "acceptable," that is, pleasing to me, and me placating through their victims and oblations. Whence the Septuagint translates: They shall be offered acceptable upon my altar; Leo the Hebrew: They shall sacrifice upon the altar which is pleasing to me; Forerius: They shall ascend according to the acceptance of my altar, that is, he says, upon the altar most pleasing to me: or according to the acceptance of my altar, that is, as much as my altar shall be pleased, namely as much as it shall be willing to receive, or shall be able. Mystically, St. Jerome and Procopius understand by sheep the simple people of Christ; by rams, the Prelates and priests: for these are a living victim of Christ, who with pure and bright mind offer themselves to God upon the altar of the Church. AND I WILL GLORIFY THE HOUSE OF MY MAJESTY. — Formerly the house of the majesty and glory of God was the temple of Solomon, both because it was built most magnificently of cedar, gold and silver; and because God was worshipped in it with magnificent and numerous victims; and because in it Solomon and all kings and princes and the whole people praised and adored God; and because God appeared in it covered with a cloud, especially sitting upon the Cherubim in the Holy of Holies. But now the house of the glory of God is the Church of Christ, and its temples; both because they are precious and magnificent, made of marble, gold and precious stones, as can be seen here in Rome; and because vic-
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8. WHO ARE THESE, THAT FLY AS CLOUDS, AND AS DOVES TO THEIR WINDOWS? — It is the voice of the Prophet marveling, as if to say: As densely as clouds fly through the air when the wind blows, and as densely as doves return to their nests when a storm arises: so densely shall peoples and nations flow together to you, O Church, as I see and foresee in the spirit. Thus St. Jerome. By windows, therefore, he understands dovecotes, as the Chaldean translator rendered it; for these are full of windows, like eyes, through which doves delight to look out, and in this they take pleasure. He compares the faithful to clouds: because clouds, being lifted up from the earth, from the uttermost parts thereof, are easily and immediately carried hither and thither, and as it were fly: so the faithful came to the Church from the uttermost parts of the world. Secondly, clouds are so dense that they cover the whole sky: so dense and numerous peoples flowed together to the Church. Thirdly, the wind drives clouds so powerfully that no earthly force can impede or stop their course. So the faithful, driven by the spirit and love of God, overcome and transcend all obstacles and difficulties on earth. Fourthly, St. Ambrose, in the book On Flight from the World, near the end, notes that the faithful are compared to clouds, eagles and doves, because their mind and conversation is sublime and heavenly. "For above the world," he says, "is justice, chastity, goodness, wisdom: let us therefore learn to be above the world in this world; and if we bear a body, let our spirit fly in us as a bird." Fifthly, anagogically Tertullian, in book III Against Marcion, final chapter: The Prophet marvels, he says, how they are snatched up as clouds to meet Christ in the air in the resurrection. So also Procopius. more than by voice, they declare the glory of God. Secondly, just as clouds are dewy and give rain to the earth, and irrigate and make it fertile: so also the Preachers of the word pour the rain of God's word into minds, and through it make them fertile in good works. Thirdly, just as clouds are heated by the sun, melt and dissolve, so that they water the earth: so also the Apostles draw from God and heaven the heat and spiritual moisture, which they pour out upon others. Fourthly, just as clouds often mingle thunder and lightning with rain: so also Preachers ought to mingle threats and terrors of God's wrath and vengeance with exhortation. Thus St. Augustine on Psalm XCVI at that passage: "His lightnings have shone forth to the whole world." But hear St. Gregory: "Rightly," he says, "holy Preachers are called clouds, because they rain with words, they flash with miracles. They are also said to fly as clouds: because living on earth, all that they did was outside the earth. Whence also by a certain cloud it is said: for though we walk in the flesh, we do not war according to the flesh. For the former fathers used marriages, begat children, possessed substances, attended to the cares of household affairs. But him whom prophecy already foresees in the spirit to abandon substances, to seek nothing on earth, to possess nothing, he does not call men walking through the earth, but flying clouds: for they fly who scarcely touch the earth, because they desire nothing in it. And they are as doves to their windows, who by reason of their spirit of gentleness desire nothing in this world through the eyes." I shall say more of these clouds at Ezekiel X, 3 and 4. Wherefore Thomas Bozius aptly, and from him Ulysses Aldrovandus, in the book On Birds, in the section on the Dove, page 212, adapt these clouds and doves to the Apostles and faithful dwelling in the Indies. For when the Prophet says: "Who are these that fly as clouds?" etc., they say, he signifies their most swift sailing to India, which vehement winds impel and cause to fly. For the dove, with wings spread, has the appearance of a sailing ship: for sails are to a ship what wings are to a bird. Secondly, when he says: "As doves to their windows," he signifies the offspring of those who fly and sail: for doves are most fertile, and give birth in the windows of holes. So those who go to the Indians bring forth many to Christ, going through caves, caverns and windows, in which barbarians dwell. Thirdly, doves fly downward: so those who seek the Antipodes seem to sail downward, and to seek lower places. The same faithful are compared to doves, first, on account of similar whiteness; second, on account of their cooing; see Cardinal Bellarmine, On the Cooing of the Dove; third, on account of their direct and strong flight. For the dove: Skims the liquid path, and moves not her swift wings. Thus the faithful are upright and efficacious in work, and strive rightly toward God and heaven. Fourth, St. Ambrose, book On Isaac and the Soul, chapter IV, receives the Prophets through windows. For doves, that is, holy souls, behold God through the Prophets and Sacred Scripture as it were through riddles. Second, St. Gregory, homily 18 on Ezekiel, St. Jerome, Rupert and others understand by clouds and doves the Apostles and preachers. Whence the Septuagint translates: As doves with their young; as if to say: As the Apostles, with their disciples and the faithful. For first, as clouds are lifted from the earth into heaven: so also the Apostles as it were heavens, life Tharsis, that is, the nations beyond the sea. Sixth, Sanchez, on the question of those who dwell "in the beginning," that is, in the East, where the rising of the sun and the day takes its beginning, will run first to the Church, namely the three Magi who came from the East to Jerusalem. From these the third sense and the fifth seem more plain and genuine. THEIR SILVER. — Repeat by zeugma "I will bring." TO THE NAME OF THE LORD, AND TO THE HOLY ONE OF ISRAEL. — That is, to the Lord himself, who is the Holy One of Israel, whom Israel worships in a holy manner. For thus name and voice are often put for the thing called and named. Again he says "to the name," to signify that then gold, silver and gems have name and value, when they are expended for the use of glorifying him who created all things: for then he is glorified, and has a name, when they are expended on the building and ornament of churches, the support of the poor, the redemption of captives, etc. Whence follows: "Because he hath glorified thee." Let heretics therefore see that God wills churches to be adorned and glorified, and in that matter to be glorified. Thus Forerius. are, if we believe history and his Life, which Surius edited from Metaphrastes, on the 20th of July. St. Mary of Oignies once saw a priest sacrificing devoutly with tears, and a dove descending upon his shoulder, and from that shoulder a most pure fountain gushing forth. Cardinal James of Vitry is witness in his Life. The history of St. Amator has that a dove bore his soul to heaven after his death. Prudentius, in hymn 3 on St. Stephen, relates that St. Eulalia, a noble virgin and martyr of Emerita in Spain, under the prefect Dacian and the Emperor Diocletian, a girl of twelve years old, was cast into fire, and breathing out her soul from it, her soul flew to heaven in the form of a dove. For thus he sings of her: The crackling flame flies in her face, And through her hair spreading, seizes her head, and surpasses her brow: The virgin, desiring swift death, Seeks it, and drinks the pyre with her mouth. Thence a dove shines forth creeping, The martyr's mouth whiter than snow Seen to leave, and follow the stars: This was the spirit of Eulalia Milky, swift, innocent. St. Ephrem, sermon On the Passion of the Lord, writes that Christ dying on the cross and crying out: "It is consummated," a dove flew forth from the temple, signifying that through the death of Christ innocence, holiness, and all virtue and wisdom flew from the Jews to the Christians.
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9. FOR ME THE ISLANDS WAIT (as if to say: I have said that from everywhere peoples will fly to the Church: because the islanders and those beyond the sea, having heard the fame and glory of Christ and the Church, will long for it and this) FROM THE BEGINNING. — That is, those who from eternity were ordained by God for this, says Adamus. Second, Vatablus translates, as from the beginning, as if to say: As once at the beginning of the kingdom of Judah, the ships of Tarshish brought gold, silver and the riches of India to Solomon: so now they will bring the same to Christ. Thus St. Thomas and Hugh. Third, St. Jerome "from the beginning," namely of time, as if to say: As soon as the islanders shall have heard of Christ and the Church, they will fly to him. Again, as soon as Christ and the Church shall have been born, the ships of Tarshish, that is, the nations beyond the sea, will run to him, namely the Magi, who were the firstfruits of the Gentiles: for these offered gold to Christ, as follows. Fourth, Forerius translates, the ships of Tarshish with the primary, or flagship: for this goes before and leads the whole fleet. By the primary, therefore, or flagship, he signifies all the fleets coming to the Church. Thus beginning is taken for primacy, Psalm CIX, 3: "With thee is the beginning in the day of thy power." Thus the bee is said to have "the beginning," that is, the firstfruits and primacy, "of sweetness," Eccli. XI, 3. Fifth, simply and plainly, "from the beginning," that is, as the Septuagint translates, first, or chiefly and principally, as if to say: Before the Jews, first and more ardently will the ships of Tarshish wait for me
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10. AND THE SONS OF STRANGERS SHALL BUILD UP YOUR WALLS. — He alludes to the walls of Jerusalem, which after the return from Babylon, strangers, that is Cyrus, Darius Hystaspis and Artaxerxes, caused to be rebuilt, I Esdras cap. VI and VII. But under these he understands Gentiles, both kings and princes, such as Constantine, Theodosius, Charles, who either built or increased and strengthened the temples and cities of the Church, such as Rome, Constantinople, Milan: and also the Apostles, Prelates and apostolic men, who propagated the Church by word and life, and by death and blood, and protected it, offering themselves against the enemy for it, as a most strong wall, as St. Athanasius offered himself against Constantius and the whole Arian world. He calls Gentiles strangers and foreigners; because such they once were with respect to Jerusalem and the Jews, among whom the Synagogue was, and where the Church of Christ began. FOR IN MY WRATH I STRUCK YOU, — O Jerusalem! namely by leaving you before Christ impious, without Prophets, delivering you to impious Scribes and Pharisees, and finally to Titus and the Romans for destruction: but through Christ I was reconciled and had mercy on you, and I restored and filled your ruins through the strength and abundance of the Gentiles, whom I joined to you, and aggregated into the Church, as follows. He alludes to the punishment of the Babylonian captivity, and from it the liberation and reconciliation. Thus St. Jerome. Secondly, Forerius refers these things to the Church of the Gentiles: for God struck this Church on account of the crimes of the faithful who are in it, through infidel and heretical Emperors, as He still strikes and punishes it from time to time; but being reconciled and having mercy on those doing penance, as He still has mercy.
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11. YOUR GATES SHALL BE OPENED CONTINUALLY, etc. — It is a catachresis, signifying that there shall be great peace, security, propagation, and capacity for Jerusalem, that is the Church, so that it can contain the whole world, and frequent concourse of Gentiles to it, so that they flow to it both by day and by night. He alludes to cities which from fear of enemies close their gates at night; but when they dwell in full peace without fear, they leave their gates open both night and day to those arriving. This anagogically will be more truly in the heavenly Jerusalem, as alluding to this St. John says, Apoc. XXI, 25; because, as he himself says, there will be no night there, but one perpetual day of blessed eternity.
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12. FOR THE NATION AND KINGDOM THAT WILL NOT SERVE YOU SHALL PERISH (by temporal destruction on earth, and by eternal destruction in hell, just as all who were outside the ark with Noah perished while the flood reigned: for outside the Church, which is the ark of God, there is no salvation), AND THE GENTILES SHALL BE LAID WASTE UNTO DESOLATION (that is, unto complete desolation) — as if to say, All things shall be laid waste and desolated. Do you wish for examples which may give credence to this promise, or rather which are its fruits and effects? Receive them. When Miles (this was the name of a certain Bishop) was Bishop of a Persian city, and had often suffered much, and endured beatings and harsh treatment, and could not persuade anyone there to become a Christian, he is said to have taken it ill, to have cursed the city, and to have departed. But shortly thereafter, when the chief men there had sinned against the kingdom, an army was sent with three hundred elephants, and that city was overthrown, and ploughed up like a field with a plough, and sown. Thus Sozomenus, Ecclesiastical History, book II, chapter XIV. St. Rembert, his successor, committed to writing the splendid deeds accomplished by St. Ansgar, the first Archbishop of the Nordalbingians: but concerning him, only those things are known to us which Adam wove into his Chronicle, where, after the privilege received from the Apostolic See through Bishop Nicholas, he adds these wondrous accounts of the slaughter of the Danes, who then resisted the preaching of the Gospel. The Danes were slaughtered with such great carnage on both sides, that the entire common people fell: but of the royal line, no one remained at all, except one boy, named Henry. As soon as he took up the kingdom of the Danes, he was carried away by an inborn fury against Christians, expelled the priests of God, and ordered the churches to be closed. To him the holy Confessor of God, Ansgar, did not hesitate to come. With divine grace accompanying him, he so appeased the cruel tyrant that he himself received Christianity, and by edict commanded all his people to become Christians, and moreover built a second church in another port of the kingdom on the shore in Denmark, as Adam says in his Chronicle, and from him Baronius, volume X, in the year of the Lord 838. Regner, king of Denmark, having abolished the Christian religion, was the author of the restoration of idolatry in the kingdom, which impiety divine vengeance pursued. For Helles, whom he had expelled from the kingdom, having joined to himself the aid of the Gauls, defeated him in battle and captured him, and shut him in a foul prison infested with serpents, which covered him with filth, and destroyed him with poisonous bites, and afflicted him with a horrible death. Thus Albert Crantz, book IV of Denmark, chapter I, in the year 816. Valens the Emperor, an Arian, sent one of the commanders of his army, a man named Trajanus, a Catholic, against the Goths with an army: when he returned after being overcome by the enemy, Valens began to lacerate him with insults, and to charge him with weakness and cowardice. But he, with the free speech that befitted a noble man, answered: "I was not, O Emperor, defeated; but you yourself lost the victory, you who do not cease to draw up your line of battle against God, and thus you conciliate His aid to the Barbarians." Thus the Tripartite History, book VIII, chapter XIII, and Theodoret, book IV, chapter XXIII. They also relate that Isaac, a holy monk, went to meet the same Valens as he set out against the Goths with forces, and said to him with bold and free speech: "Where are you going, O Emperor, you who are utterly destitute of the aid of God, against whom you wage war? For this reason He has stirred up the Barbarians against you: because you have sharpened the tongues of many to speak blasphemies against Him, and have driven from the churches the pious who celebrate Him with praises. Therefore cease you to wage war against Him, and He Himself will put an end to the war moved against you," etc. Thus Nicephorus Callistus, book XI of Ecclesiastical History, chapter L, Theodoret, book IV, chapter XXXI, Metaphrastes in the Life of Isaac. In this age, how severely the Indians of the Moluccas have been punished, when they have fallen away from the faith of Christ to Mahomet, namely by unusual storms, lightning and thunder from heaven, and by whirlwinds, winds and ash, which filled the entire most fertile region and made it barren like Sodom, is evident from the Indian Letters of Father Beyra of our Society, who was an eyewitness. In like manner all kingdoms which have not passed over to the Church will be taken away and abolished, sooner or later. Let the Turk rule for some centuries, and hold dominion widely, and subject many to himself, yet he himself and his empire, unless they submit themselves to the Church, shall be cut off. In like manner the Church and kingdoms of the Arians, Goths, Vandals, Nestorians, Eutychians, Iconoclasts, Monothelites and other heretics have been overthrown, so that today the kingdom of Lutheranism and Calvinism is gradually being subverted. But the faith and kingdom of the Roman Church stand and are propagated among the Indians of the East and West: they stand, I say, from the coming of Christ for 1600 years, and shall stand until His return at the end of the world.
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13. THE GLORY OF LEBANON SHALL COME TO YOU, THE FIR TREE AND THE BOX TREE, etc. — He alludes to the construction of the temple of Solomon (for this was indeed the place of sanctification, and it was a type of the Church: for the Church is the temple, hall and royal palace of God): for to it King Hiram of Tyre sent timber cut from Lebanon. For the glory of Lebanon consists of cedars, fir trees, pines and other trees most fragrant and solid, so that they do not suffer decay. But by these he understands all things which pertain to the beauty, splendor and stability of the Church, whether they be internal, such as heroic virtues, graces and charisms of the Holy Spirit; or external, such as riches, nobility, talent, arts, disciplines, and especially learned men, philosophers and orators, who by their piety, wisdom and eloquence built up the Church, such as, says St. Jerome, was St. Cyprian. Note: The temple, that is the Church, is called a sanctuary, or the place of God's sanctification, both actively, which namely he himself sanctifies by his presence, and passively, in which namely he himself is sanctified and worshipped. Whence let us learn with what holiness we ought to conduct ourselves in the temple and Church, as in a place which the feet of God tread upon and sanctify. AND THE PLACE OF MY FEET. — That is the Church militant on earth, which is as it were the footstool of God's feet, sitting on the heavenly throne. He alludes to the ark, which with the mercy seat was as it were God's footstool, sitting upon the wings of the Cherubim, Exodus cap. XXV, 22, and I Paralipomenon XXVIII, 12.
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14. AND THE SONS OF THOSE WHO HUMILIATED YOU SHALL COME TO YOU BOWED DOWN. — "Bowed down," that is humble and reverent, says St. Prosper, part. III Predic. et promiss. cap. XXXVI. Secondly, "bowed down," that is suppliant and penitent, seeking pardon for their errors and those of their parents, who once assailed the Church. They shall come therefore bowed down, because they will consider themselves unworthy to serve the Church and the ministers of God, they will lay aside their proud spirits, and will put on the humble and meek Spirit of Christ. For when they shall recognize from how many evils they have been drawn by mercy alone, in which they could equally with their fathers have grown old, died and been damned; they will not be able but to humble and submit themselves to those who have been the ministers of so blessed a lot: they will therefore regard them as holy men, nay as heavenly beings, and will venerate the Church as the bride of God: in which although they will see some defects and scandals, they will nevertheless call it the holy city, the dwelling place of God, the gathering of many thousands of Angels, the habitation of the Patriarchs, Prophets, Apostles, Martyrs, Virgins and all the Saints. Let those see here who persecute the Church and the ministers of God, how degenerate they are from the sons of God and from the ancient faithful, and from their own ancestors, whom Isaiah here depicts: and therefore they are disinherited of God's inheritance and of the promises of Isaiah. AND SHALL ADORE THE FOOTSTEPS OF YOUR FEET, — as if bending as suppliants at your feet, nay kissing the ground which you tread upon, and the footsteps of your feet. It is clear that this is fulfilled in the Roman Pontiff, who is the head of the Church. Therefore the heretics rage in vain at the kissing of the Pope's feet, when Isaiah foretold and promised it. Thus the kings of the Visigoths, Franks, English, Normans, Lombards, Germans and other nations, who often harassed the Church and the Pontiff, came to Rome, that they might there adore the footsteps of his feet who calls himself the servant of the servants of God, and although he is the head, he assumed for himself the name of feet, professing himself namely the servant of the most humble. See the words cap. XLIX, vers. 13. This was the victory of the cross of Christ, which by divine power subjected the whole world to Christ crucified and to his Church. Who would have believed that the cross of Christ would shatter idols, and that the disciples of the Crucified would be in such glory? St. Chrysostom, homily 4 on the words of Isaiah: "How many, he says, has the Church been attacked, and yet never conquered! How many tyrants! How many generals! How many Emperors! Augustus, Tiberius, Claudius, Nero, etc., attacked her; now they are silent, delivered to oblivion: but she, attacked, transcends heaven. Eleven disciples were attacked, the whole world attacked them: but those who attacked were lifted up; sheep conquered wolves." St. Augustine, epistle 42, addressing the idolaters of Madaura: "You see, he says, the powers of this age conquered and subdued, not by those who resisted, but by dying Christians; and against those same idols, for which they were killing Christians, they have turned their assaults and laws, and the most eminent pinnacle of the most noble empire has submitted with bowed diadem to supplicate at the tomb of the fisherman Peter." Hear also and marvel from Prosper, Promises, part III, chapter XXXVIII, that under the empire of Theodosius through Jovius and Gaudentius, counts, all temples are written to have been despoiled: to which that Symmachus, then endowed with admirable eloquence and learning, but a pagan, when a panegyric of praise had been recited in the consistory, attempted by subtle art as he was able to persuade that the altar of Victory be restored in the senate. Him immediately expelled from his sight, placed on an unpadded chariot at the hundredth milestone, he ordered to remain that day. Eutropius also, most powerful, and likewise pagan in soul and mind, when he was engraving an edict in contempt of the Church, obtained by stealth from Arcadius the Christian Emperor, so that if anyone should flee to it, even dragged from the altar he would suffer greater penalties, was himself first brought to judgment by divine judgment: for incurring the offense of the aforesaid king, he fled to its refuge, which he had hated. The holy mother received her enemy in the bosom of piety, and obtaining pardon for him through the venerable priest John, she conferred life and salvation on the hostile and proud man: by his example admonishing all enemies that it is vain for them to kick against the goad. Honorius also, the younger son of Theodosius, endowed with Christian religion and devotion, conferred all temples with their adjacent spaces on the churches, and at the same time gave power to break their idols. Why should I mention the younger Valentinian? To whom, when Rome had sent legates to recover the rights of temples and the profane privileges of priests and the worship of sacred things, all who were present in the consistory, both Christians and Gentiles alike, thought should be granted; he alone, like Daniel with the spirit of faith aroused in himself, accused the Christians indeed of faithlessness, but replied to the Gentiles that he had conquered Maxentius in almost the same manner as Moses conquered Pharaoh. Hear St. Augustine: "God filled the Emperor Constantine, not supplicating demons, but worshipping the true God himself, with such earthly gifts as no one would dare to wish for: one Augustus held and defended the entire Roman world, he was most victorious in administering and waging wars, he was prospered in every way in crushing tyrants: he departed in old age and infirmity, leaving sons as emperors." Thus he himself, book V of The City of God, chapter XXV, and Eusebius, book IX of History, chapter IX. Theodosius the Elder, because he was truly pious and Catholic, so successfully did all things turn out for him that in battles the weapons of enemies were turned back upon their authors, God acting: he himself returned his soul to God in good peace. Thus St. Augustine, book V of The City of God, chapter XXVI. Concerning Honorius, also plainly Catholic and most devoted to the Roman Pontiff, as is evident from his letters to Pope Boniface, the same Augustine writes ibid. chapter XXIII, that God fought so for him that in one battle more than a hundred thousand Goths were prostrated, and the king himself Radagaisus with his sons was captured and killed, with not even one of the Romans wounded, much less killed. Socrates, lib. VII Histor. cap. XVIII, writes concerning Theodosius the Younger, nephew of Theodosius the Great, and his sister Pulcheria, a virgin of admirable chastity, that they held the Empire of the East for many years with such felicity that God's liberality seemed to contend with their piety. For frequently, when besieged on all sides by a copious army of enemies and pressed with such force that there seemed to be neither room for counsel nor sufficient strength of the whole Empire to resist, God (to whom all empires belong, and by whose defense they relied) was present beyond belief, and while his army fought with the Barbarians and he himself meanwhile in the city was occupied in prayers before God, about one hundred thousand Saracens, driven by Angels into the Euphrates, perished most miserably, and to the wonder of all, the hostile army was confused, disturbed and routed. Justinian the Elder, so long as he was Catholic, ruled happily, so that he restored Italy, Africa and many other provinces to the Roman Empire. But when he became a heretic and wished an edict to be published concerning the acceptance of his heresy, he was immediately taken away by sudden death and freed the Church from great fear. Thus Evagrius, lib. IV, cap. XVI et seq., and cap. ult. Heraclius also, while he was Catholic, achieved a most glorious victory over the Persians and received the cross of the Lord, when the affairs of Rome seemed utterly desperate. But when he fell into the heresy of the Monothelites, all things turned out unhappily for him, and he himself was destroyed by a new and unheard-of kind of disease. Thus Zonaras, tom. III Annal. Byzantinorum. See here how God exalts his faithful ones and worshippers and the children of the Church. Constantine, who was the first of the Emperors publicly to defend the Church, would have saved him, this cannot be returned by him, since in this matter religion would be harmed and his brother. Let him ask, he says, that Rome, his parent, desires whatever else it wishes, I owe affection to my parent, but more obedience to God the author of my parent. AND THEY SHALL CALL THEE THE CITY OF THE LORD, THE SION OF THE HOLY ONE OF ISRAEL. — Note: "Sion" in Hebrew signifies first, a watchtower. Sion therefore is the Church, because its type was Sion, the new city of David; and because it watches over and seeks heavenly and eternal goods. Thus St. Augustine, lib. XVII De Civit. XVI. Again, just as Sion is a high and watchtower mountain: so the Church, although it is on earth, yet dwells in mind in the heavens, and converses with God and his Saints and Angels. Secondly, "Sion" in Hebrew signifies a title: and such is the Church, which bears the standard of the cross as the title of triumph. Thus Origen in cap. XVI Matth. Thirdly, "Sion" can signify dryness: such is the Church, which was formed from the dry people of the Gentiles, who were deprived of heavenly rain, and who now converted, having consumed carnal passions and vices through the fire of the Holy Spirit, savors of things ethereal, not of things upon earth: whence it is called the city not of man, not of a king, but of God. Thus Leo Castrius.
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15. BECAUSE THOU HAST BEEN (O Jerusalem! O Church!) FORSAKEN (despised, contemned, and by the Gentiles suffering a thousand persecutions, so that scarcely any would dare) WHO PASSED THROUGH THEE, — that is, who would dare to approach thee, to be joined to thee, fearing either the reproaches and mockeries, or the punishments and slaughters of the Gentiles. He speaks of the time of the Synagogue before Christ, as I said in verse 10. Thus St. Jerome, Forerius and others. Yet these things can also be understood of the abjection and affliction of the primitive Church of Christ, especially from the Jews before the dispersion of the Apostles, Acts II, III, IV and following. Thus Sanchez. I WILL MAKE THEE AN EXCEEDING GREAT GLORY, — I will make thee in magnificence to all ages, to which nothing similar shall have been seen in any age. For the name of the Church has been and is magnificent, in that Rome, the head of the world, willingly subjected itself as head to her, and in that Roman Emperors, such as Constantine and others, deemed it more glorious for themselves to be sons and subjects of the Church than to rule the whole world. Thus pride is taken for magnificence, and for an excellent and magnificent thing, Proverbs VIII, 18, Isaiah LXI, 6, and often among the pagan writers. Note the fitting reward: to the contempt of the Church is repaid the pride of ages, to the hatred and forsaking of the same is repaid the joy of all generations, so that all generations and ages may rejoice to be thus in the Church, and to enjoy her goods, just as if they were enjoying heaven, as they do enjoy it in part. For "an exceeding great glory" in Hebrew it is גאון עולם geon olam, which the Septuagint translates as "eternal exultation"; Vatablus, "perpetual clarity"; others, "perpetual magnificence"; others, "the glory of the age." In the time of Urban II, in the year of the Lord 1098, Christians in the holy war indicated by the Pope for the recovery of Jerusalem, when they were at Antioch in the utmost desperation, because an infinite army of Turks was drawing near; and they themselves were few, and nearly destroyed by prolonged famine, so that even the strongest men walked leaning on staves, and had scarcely any horses, and the chief commander of the forces Godfrey of Bouillon used a borrowed horse, and many princes were forced to ride on asses; at length God revealed where was the lance with which the side of Christ was pierced on the cross, and when it was brought forth in battle He gave a wondrous victory, so that they slew a hundred thousand Turks. There also fell a divine dew upon them, which added strength to their souls and bodies; then three holy men appeared from heaven fighting for them. Thus Paul Aemilius, book IV of the History of the Franks, William of Tyre, book VI, near the end, Dodechinus the continuator of Marianus Scotus, and others.
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16. YOU SHALL SUCK THE MILK OF THE GENTILES. — That is, as the Chaldean paraphrase says, you shall be satisfied with the riches of peoples. For milk signifies whatever is rich, sweet, good, savory and pleasing. AND YOU SHALL BE NURSED WITH THE BREAST OF KINGS. — That is, as the Septuagint renders it, you shall eat the riches of kings, you shall abound in the delights, wealth, money, gold and silver of kings, as is said in verse 17. For kings and queens shall be your nurses and nursing fathers, O Church! as He said in chapter XLIX, 23. Thus Cyril and Procopius. The word breast signifies that kings and queens shall be as mothers of the Church, and shall embrace and nourish her with maternal affection and liberality. Secondly, Sanchez says: You shall be nursed, he says, with the breast of kings, that is, with delicate and sweet foods, such as befit a royal table and delights: you shall be nourished as a king's daughter with royal food: kings shall feed you as their own daughter with royal feasts. He names kings and princes repeatedly: because these are able to promote the Church greatly and ought to do so. For according to the example of the king the whole world is ordered. Let kings therefore know that faith, piety and holiness of the whole kingdom depend upon them; and that it is in their hand to make the whole kingdom holy, to subject it to the Church, and to lead it to eternal salvation. Let them therefore not neglect to do this, if they love their own salvation and that of their subjects. For God will demand this of them on that great day of judgment of the world. Moreover, how the ancient kings and all the orthodox have nourished the Church is evident from the histories of all nations. Thus in the very cradle of the Church Christians offered all their possessions at the feet of the Apostles. In these there must have been abundant riches: for how otherwise could so many thousands of men, who daily joined themselves to the Church, have been fed? Thus St. Cyprian, in his letter to the Bishops of Numidia, writes that he sends to them one hundred thousand sesterces to redeem captives. Thus St. Lawrence guarded the treasures of the Church, so great that the Emperor Decius coveted them, and to extort them roasted Lawrence on a gridiron. Who could recount how many churches and monasteries were built and endowed by Charles, Dagobert and other kings of the Franks? Indeed, many territories of Germany were assigned to monasteries by them. From this it came about that many cities of Germany were built near monasteries. From the letters of St. Gregory it is clear that in his time the Church had very great possessions in Africa, Campania, Naples, Dalmatia, Gaul, Sicily and other provinces. Mutius of Aquileia composed a book in which he collected all the gifts bestowed upon the Church by princes. The kings of Spain, Alfonso the First, Alfonso the Chaste, Alfonso the Great, Ramiro and many others built and adorned very many temples, so much so that Alfonso the Great spent his entire paternal treasure on temples and the poor, built the church of St. James with squared stone, and enriched it with many revenues and ornaments. In Hungary King Stephen, Ladislaus and Louis were so liberal toward the Church that Bonfini writes that a third part of Hungary belonged to the clergy. In Poland Casimir the Great built twelve temples, as Cromerus says, six monasteries, and endowed them. Ladislaus Jagiello did the same in Lithuania. The kings of England made all England tributary to the Roman Church. Indeed, Henry VIII destroyed ten thousand temples and monasteries in one year. Equally liberal toward the Church were the Bohemians, Danes, Norwegians, Swedes; and so much so that the sacrilegious Luther used this bait to draw to himself the minds of the people and princes, proposing to them the riches of Canons and monks, into which they themselves from Lutheranism could steal with a safe conscience. Thomas Bozius has more on this, On the Marks of the Church, vol. III, mark 87. AND YOU SHALL KNOW THAT I AM THE LORD, etc., THE MIGHTY ONE OF JACOB, — who namely made Jacob, that is Israel, mighty, so that wrestling with an Angel he prevailed over him, Genesis chapter XXXII, 28. By which it was signified that he would be mightier than his brother Esau and his enemies. Just as therefore the Lord is called "the Holy One of Israel," so also "the Mighty One of Jacob," as is evident in chapter XLIX, 26, and chapter I, verse 29.
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17. FOR BRASS I WILL BRING GOLD, — I will make you far more wealthy than you were before, so that for brass I will bring gold. Now these things are to be understood properly at that time: for he exaggerates the riches and external splendor of the Church, of which he spoke in verses 9 and 10; then symbolically they signify the sacred things and sacrifices, and all the worship of God which among the Jews in Jerusalem was shadowy, thin and meager like brass, wood, iron, to be converted into something far more august through Christ, namely that we should adore God in spirit and truth, that we should not immolate lambs and goats to him, but Christ himself; and that we should offer to him not external works of piety, but the internal affections of the mind through love and religion. He alludes to Solomon, under whom there was such an abundance of gold and silver as of brass, iron and stones, II Paralipomenon I, 15. As if to say, Christ will restore the riches and times of Solomon. Second, St. Cyril expounds it, as if to say, The doctrine and faith of the Jews, thin and carnal, will be changed into Christian wisdom, sublime and spiritual, namely for the law I will give the Gospel. Third, St. Jerome, as if to say, "Those once brutish and senseless (who are as it were brass and iron) through the increase of virtues will be changed into silver and gold, so that they may have not only the appearance of usefulness, but also value and beauty." Tropologically and anagogically Galfridus, whose words Delrio recites, adage 807: "Brass," he says, "is patience, iron is perseverance of mind, and hard labor conquering all things, just as iron tames all things. These therefore act manfully in every action: that does not fail in the blow of tribulation. Wood is fragile and carnal affection; stone is a hardened mind; silver and gold are the saving riches which God promised to those who love him. The Lord would not therefore give silver for brass and gold for iron, unless he had first given brass for wood and iron for stone; he would not render rewards for virtues unless he had first given virtues for vices." Finally Adam understands by brass and iron the natural virtues of the Gentiles, by silver and gold the supernatural virtues of Christians, as if to say, God will exchange the natural virtues of the Gentiles for the supernatural virtues of Christians, by which they themselves will procure for themselves the grace of God in this life and heavenly glory in the future. AND I WILL MAKE YOUR VISITATION PEACE, AND YOUR RULERS JUSTICE. — For visitation in Hebrew is פקדה pecudda, that is, prefecture, visitation and paternal care of a shepherd or prince: for he as a shepherd ought often to visit and care for his flock. Now visitation, that is, prefecture, is put for the very prefect and prince visiting. Whence the Septuagint translates: I will give your princes in peace, that is, reigning peacefully, and your rulers in justice, that is, presiding and governing justly. Where St. Jerome and Leo Castrius rightly note from St. Chrysostom that the Septuagint expressed the name of Bishops three hundred years before Christ. They did the same, Psalm CVIII, 8: "And another shall take his bishopric." Thus also Vatable translates: I will make your prefects peace and your exactors justice, that is, he says, for those who are wont to be set over you, so that they may exact money and services from you, I will set over you the most equitable men and those most devoted to peace, so that they may appear to be peace and justice itself, as if to say, In the Church no one will do violence to his neighbor, whence it follows: "Iniquity shall no more be heard in your land." He gives the causes of the riches of the Church, namely peace and justice; for when the commonwealth is in peace, and justice flourishes in it, then both it itself and individual citizens are enriched. Forerius, by rulers understands the Pontiffs and Ecclesiastical pastors once most holy; by exactors, civil and political magistrates. "These," he says, "he promises will perform their duties justly, those with integrity: I know that this promise was fulfilled and this happiness lasted not a few years;
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18. INIQUITY SHALL NO MORE BE HEARD (injustice, avarice, rapacity, frauds, iniquitous judgments, etc.) IN YOUR LAND: DESOLATION AND BREAKING (that is, desolation and breaking of enemies) IN YOUR BORDERS, — as if to say: No external force, indeed the gates of hell shall not prevail against the Church, even if they vex and afflict it: because in it there shall be no iniquity, but holiness, which God will protect against enemies. You will say: Are there not many wicked, avaricious and rapacious men in the Church? There are indeed, but as dry and dead members: the Prophet, however, speaks of living and true members, who are true faithful and sons of God. See the sayings at chapter LII, 1. Secondly, these things up to the end of the chapter pertain not so much to the present state of the Church as to the future: to that indeed it rises and flies. Therefore they apply only inchoately and imperfectly to the present, but fully and perfectly to the future. For in heaven there shall be no iniquity, no breaking, no violence; but in all things the highest equity, holiness and charity. For the Church militant and triumphant is the same; for in this one it is begun, in that one it is crowned and consummated. Whence the Prophets leap from one to the other, and soon spring back. See Canon IX. AND SALVATION SHALL OCCUPY YOUR WALLS, AND PRAISE YOUR GATES. — He gives the reason why in Jerusalem, that is the Church, earthly inchoately and heavenly perfectly, there shall be neither iniquity, nor desolation, nor breaking, which could take from it such riches, dignity and splendor: namely because it has salvation for walls, and praises for gates. He alludes to a city living in peace, in which there are no guards in the gates, no soldiers on the walls, no arms, no sound of trumpets or horses; but in the gates youths and maidens lead choirs. These things therefore signify that the walls and gates of the Church shall always remain intact. Furthermore, this salvation, equally as peace, signifies not only deliverance from the enemy and other evils; but also victory, happiness and abundance of all goods. Thus we call heavenly glory eternal salvation. Whence Sanchez understands by salvation a triumphal song. And Vatablus thus explains it, as if to say: In your walls salvation shall be proclaimed, not the coming of enemies; and in your gates shall be heard the praise of God, not the voice of enemies attacking you: you shall be in the highest peace. For thus the song by which the Saints sing the victories of Christ in heaven, Apoc. XIX, verse 1, is called "salvation;" where the Latin interpreter has "praise and glory and virtue to our God," for praise in Greek is σωτηρία, that is, salvation; and chapter VII, 10: "Salvation to our God, who sits upon the throne." Wherefore among the Hebrews, as he himself rightly says, the voice of triumphal applause was "Hosanna!" as, "Hosanna to the son of David," as if to say: O victor, O triumph; may our king Messias, son and heir of David, live. And Martyrs are said to be saved: "Hail, flowers of Martyrs," says Prudentius of the innocent Martyrs. And to the Blessed Virgin we continually cry out: "Hail, Queen;" and to the Cross: "Hail, precious Cross." The sense therefore is, as if to say: The Saints, especially in heaven, shall possess full freedom from all sin and suffering, salvation, victory and happiness, and therefore shall sing continually the song of salvation, the victory hymn to God and to Christ the author of salvation. Hence the Septuagint and from them St. Jerome, by salvation understand the Savior Jesus Christ. For thus the Septuagint translates: Your wall shall be called salvation, and your gates sculpture, that is, as St. Jerome explains, Jesus the Savior shall be your wall, O Church! and your gates shall be both his divinity, in which is the sculpture, figure and character of the Father, Heb. I, 3; and both his nails and passion, says Leo Castrius. For the Greek γλύμμα, that is, sculpture or carving, signifies an emblem carved on gates or houses, as a monument of victory or similar matter. Isaiah therefore signifies that such emblems and monuments of victory shall be in heaven, both the very scars of wounds in the body of Christ; both the very glory and triumph of the Saints, and the very scars of Martyrs; both the very beauty, ornaments and trophies of the heavenly Jerusalem. This is what he said at chapter XXVI, 1: "The city of our strength Sion, the Savior shall be placed in it, a wall and a rampart shall be set up." See the sayings there. In this life our walls and gates are often occupied by the enemy, tribulation, famine, infirmity, disease, weeping, and a thousand similar afflictions: in heaven, however, the gates and walls shall be occupied by salvation itself, joy, happiness, praise and jubilation, and these certain and constant for eternity. Whence Apollonius of Tyana wrote back to the Emperor Nerva, who desired his presence and conversation: "We indeed, O king! shall be together for a long time, where neither shall we command others, nor others us;"; signifying that both would soon die (which indeed happened shortly after), and then would dwell together in the Elysian fields. Philostratus is witness, book VIII Of the Life of Apollonius.
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19. Thy sun shall no more go down, etc. — that is to say, In Jerusalem, that is the earthly Church begun, and in the heavenly Church perfected, there shall not be the alternating turns of sun and moon: for the sun and moon on earth are eclipsed, and each day when the day is finished they depart, and leave night and darkness after them. It shall be otherwise in the Church: for there shall be perpetual light, that is the doctrine of faith, which shall never fail or be changed: but in heaven there shall be the eternal light of glory and the beatific vision. For by these things God shall be its light and sun. Thus St. Cyril, Procopius and Forerius. Again, in the Church there shall be perpetual freedom, joy and happiness, darkened or interrupted by no clouds of calamity or hardship. For as the sun and light are the symbol of happiness, so darkness and night are the symbol of calamity. Thus Hugo. Whence it follows: "And the days of thy mourning shall be ended." Note: These things properly and plainly apply to the heavenly Jerusalem: whence St. John, speaking of it and alluding to this passage of Isaiah, Apoc. XXI, 4, says: "God shall wipe away all tears from their eyes: and death shall be no more, nor mourning, nor crying, nor sorrow shall be anymore, for the former things are passed away;" and below, verse 23: "And the city hath no need of the sun, nor of the moon, to shine in it. For the glory of God hath enlightened it." Where note: "The glory of God" is either God himself who is uncreated glory, and the sun of the heavenly Jerusalem: for he is the sun of divinity, from which the lamp of the humanity of Christ borrows its light, as follows. Or it is the light of glory, which illuminates the minds of the Saints to see God. Or rather joining both together, the glory of God is God himself most bright, who communicates his brightness, namely the light of glory, to the Saints. Whence it follows: "And the lamp thereof is the Lamb. The lamp," that is the torch, sun, or light illuminating and refreshing the bodily eyes of the Saints, is the most splendid humanity of Christ, which like the brightest sun diffuses light through the empyrean heaven: so that the eyes of the Saints by beholding through it the glorious humanity of Christ and the other Saints, and all things that shall be in heaven, and their brightness, and sensible sensation, and the greatest joy may have.
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20. THY SUN SHALL NO MORE GO DOWN, — namely the sun of divinity, happiness and the beatific vision, of which I have already spoken. Whence he adds: "Because the Lord shall be to thee for an everlasting light," that is to say, The Lord like the sun and moon shall continually illuminate thee, both day and night. Secondly, he alludes to the material sun and moon, which after the day of judgment shall remain stable in the same place, and shall no more go down. Whence from this passage Theologians prove that on the day of judgment and resurrection, and thereafter forever, the motion of the heavens shall cease, and consequently time, which is the number and measure of the motion of the heavens; and thus by rest and cessation from the motion of heaven they shall acquire a certain state similar to God, who is indeed free from change. For these words clearly signify this, when he says: "Thy sun shall no more go down, and thy moon shall not decrease." Thus teaches St. Thomas and from him Gregory of Valencia, III part., at the end of the book. Note: Thy sun is, but the Lord for a light, looking back namely, as he said above, in thy ways, concerning the old law and the new, providing a way to the sun itself in the heart, which represents heaven as it were, so that entering through it the sun here of the Christian people, as through the zodiac of that heart, shall never depart. Cant. V, 14: "His belly is as ivory, set with sapphires;" others: Like the middle circle in which are the likenesses of the stars. Behold how God paints the zodiac in the heart of the Christian. The Septuagint reads, an ivory table; Nyssenus, homily 14 on the Canticles, thinks it is alluded to the table on which the law was written. But this new table inscribed with God's law in the heart, the sun, that is Christ, and the servant of Christ, walks through it in perpetual eternities. For the law is as it were the zodiac, through which the sun, that is Christ, and the servant of Christ, walks in heaven, that is in the heart of the just.
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21. And all thy people shall be just. — For in heaven all will be holy. In the Church many are sinners: yet all are called holy and just; because they have been sanctified in baptism, and because they are called to holiness, and make profession of it. Hence St. Paul at the beginning of his epistles calls all Christians, Romans, Corinthians, etc., holy. Forerius adds: In the primitive Church, he says, all, that is most and nearly all, were holy. THEY SHALL INHERIT THE LAND FOR EVER, — that is to say, No one will be able to expel them from the Church, unless they themselves willingly desert to the camp of the infidels. Thus Forerius. For although violence may be brought against the body by tyrants, yet it cannot be brought against the soul. Secondly, and better and more fully, The blessed shall inherit the land of the living in the heavens for ever. He gives the reason when he adds: THE GENERATION OF MY PLANTING, — that is to say, The holy, especially the Blessed, shall always inherit the land, or the heavenly paradise: because they themselves are a generation planted in it by God in time, and predestined from eternity. But no one can uproot what God has planted, or overturn what He Himself has decreed and predestined. Whence the Septuagint translates, keeping the planting, namely this one of the Saints, is God. In like manner the just shall be in the land a generation of God's planting, because they will produce the fruit of good works: whence men will know them to be planted by God, indeed they themselves will testify to them that they are God's planting, so that through them God may be honored. Thus Vatablus. To this the Apostle alluded, I Cor. III, 9, saying: "Ye are God's husbandry, ye are God's building." THE WORK OF MY HANDS TO GLORIFY. — It is an apposition. For the just, as they are called "a generation of God's planting," that is, sprouts of heavenly glory, as well as of earthly grace: so also are they called the "work" of His hands, and that "to glorify," namely so that God may glorify and bless them in heaven; or rather, so that God may be glorified and celebrated in them. Thus St. Jerome.
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22. THE LEAST SHALL BECOME A THOUSAND, AND THE SMALL ONE A MOST MIGHTY NATION. — That is, as Pagninus translates, a small family (of the Church) shall become a thousand; and Vatablus, the small one shall grow into a thousand, that is to say, A small shoot, the Church, shall produce and bring forth many others, just as one grain of seed sown germinates and produces many: that is, the Church shall be increased with many great and vigorous faithful. Thus St. Andrew begat thousands of Achaeans, St. Thomas thousands of Indians, St. John thousands of Asians, St. Bartholomew thousands of Armenians, SS. Peter and Paul as it were generated the whole world of the faithful. Thus St. Anthony, Basil, Benedict, Bernard, and especially St. Francis, begat thousands of thousands of Religious. For these things primarily regard the Church Militant: to it indeed they return, namely to that which He said in verse 15: "I will make thee a wonder for all ages." For she labored under two inconveniences at the beginning. The first was her fewness; to this He provides a remedy, promising her abundant offspring. The second, her weakness, so that she would be trampled by all; to this He provides a remedy, promising her most mighty offspring, so that she may be a terror to enemies, like an army set in array. Thus St. Jerome and Cyril. Secondly, however, these things also fittingly apply to the Church Triumphant: "For the blessed, says St. Jerome, planted in the house of the Lord, shall flourish in His courts. Then he who was small shall become a thousand, hearing from the Lord: Be thou having power over five or ten cities, so that thou mayest be called a chiliarch. And he who with the Apostle said: To me, the least of all saints, was this grace given, shall be a prince of a great nation in the heavenly places, when at the appointed time the Lord shall send His angels, and they shall gather to her all the saints." Thus St. Amandus appeared to St. Aldegund glorious, and attended by a great multitude of Saints, whom he himself while living had converted, who in the heavens honored him and regarded him as a father. I THE LORD IN HIS TIME (namely to the Church, constituted by me) SHALL QUICKLY MAKE THIS. — In Hebrew, I shall make haste or I shall accelerate it. Thus Vatablus, that is to say, I shall quickly grant these things to the Church, and at the same time I shall make it so that, when they have begun, they shall be completed in a short time: for after 700 years the Church of Christ began, and as soon as it began, in the space of a few years it obtained the whole world, and itself attained to great glory, offspring and strength. This divine promise accomplished this for her, which, as it is efficacious, so also is it swift in working and accomplishing what it has promised.
Machine translation from the Latin, not reviewed.
60:1
Hic ponit salutis promissionem: et primo quantum ad prosperitatem; secundo quantum ad jucunditatem, cap. 61: Spiritus Domini super me; tertio quantum ad gloriae honorem, cap. 62: Propter Sion non tacebo. Circa primum duo. Primo ponit consolationem in generali sub metaphora luminis, ponens ipsius luminis ortum: Surge, de pristina miseria, illuminare, idest lumine consolationis ejus resplende. Gloria Domini, beneficia in quibus apparet gloriosus. Baruch 4: «Ambula per viam ad splendorem ejus contra lumen ejus.» Vel Jerusalem, Ecclesia; lumen, Dei Filius.
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Ponens discretionis in percipiendo lumine judicium: Quia ecce tenebrae, tribulationis populos, Babylonis, et alios hostes; super te autem orietur, quasi sol illuminans te. Sap. 17: «Solis illis superposita erat gravis nox, et imago tenebrarum.» Vel tenebrae, infidelitatis et peccatorum, populos, infideles. Orietur, quasi sol justitiae: vel ad litteram, ejus gloria, miracula ejus.
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Ponit etiam luminis effectum: Et ambulabunt gentes, ad cognitionem et devotionem Dei, videntes beneficia tibi a Deo data, in splendore ortus tui, quasi oriens, rutilans sicut stella. Vel in lumine, idest in fide Christi. Secundo exequitur consolationem per partes: et primo promittit multiplicem prosperitatem; secundo justitiae observationem, ibi, Et ponam visitationem tuam pacem. Circa primum duo. Primo ponit prosperitatis statum; secundo restitutionis modum, quo scilicet in prosperitatem restaurabuntur, ibi, Qui sunt isti qui ut nubes volant? Circa primum tria. Primo promittit prosperitatem quantum ad congregationem filiorum, qui primo in diversas partes pro captivitate dispersi erant.
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Leva in circuitu. . . . de latere, de regionibus propinquis lateribus. Baruch 5: «Surge Jerusalem, et sta in excelso, et circumspice ad orientem, et vide collectos filios tuos ab oriente sole usque ad occi• dentem. • Vel referendum est ad congregationem diversarum gentium sub unitate Ecclesiae. Filii, in fide fortiores, filiae, debiliores, de latere, Christi in cruce aperto, unde sacramenta salutis emanaverunt. Vel lac sugent, rudioris doctrinae.
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Secundo quantum ad servitum populum: Tunc videbis… quando conversa, serviens tibi in mercimoniis, multitudo maris, scilicet negotiatores maris, fortitudo, reges et principes, tibi pacem ministrantes, et munera. Vel de conversione gentium ad Ecclesiam. Job 22: «Tunc super Omnipotentem delictis • afflues. » Tertio quantum ad copiam divitiarum: et primo quantum ad mercimonia ponens jumenta: Inundatio, idest abundantia ad similitudinem inundantis aquae, camelorum, quibus mercimonia ferebantur; in quibus mystice divites ad fidem conversi, qui onus divitiarum projecerunt, et gibbum peccati: dromedarii, animal camelo minus, sed velocior; in quo gentes ad fidem velocior converse: Madian et Ephra, regiones ultra mare talibus abundantes. Ponit etiam pretiosa mercimonia: Omnes de Saba, civitas in extremis Aethiopiae. Quod etiam impletum est tempore Christi: Matth. 2.
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Psal. 71: «Reges Tharsis et insulae munera offerent, • reges Arabum et Saba dona adducunt. » Secundo quantum ad mundam animalia, secundum quod cedebant in usum ciborum: Omne pecus Cedar, filius Ismaelis, unde terra nomen habet, pecoribus abundans, Nabajot, alius filius, ministrabunt, cedentes in usum tuum, venditi populo qui est in te. Et secundum quod cedebant in usum sacrificiorum: Offerentur super placabili, in quo ego placor. Per aliare significatur fides; per arietes duces gregis, Apostoli et Ecclesiarum praclati; per pecus simplices. Aggaei 2: «Implebo domum istam gloria. »
Nota super illo verbo, Illuminare Jerusalem, quia Ecclesia illuminatur lumine, primo sacrae doctrinae. Proverb. 6: «Mandatum lucerna est, et • lex lux. » Secundo spiritualis intelligentiae. 2 Cor. 4: «Deus qui dixit lumen de tenebris • splendescere, ipse illuxit in cordibus nostris ad • illuminationem scientiae claritatis Dei, in faciem • Jesu Christi. » Tertio gratiae. 1 Joan. 1: «Si • autem in luce ambulamus sicut et ipse est in • luce, societatem habemus ad invicem. » Quarto gloriae. Psal. 55: «In lumine tuo videbimus lu- • men. » Quinto laetitiae. Tobiae 5: «Quale gau- • dium est mihi qui in tenebris sedeo, et lumen • caeli non video? » Sexto divinae substantiae. 1 Tim. ult.: «Qui solus habet immortalitatem, et lu- • cem habitat inaccessiblem. »
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Qui sunt isti qui ut nubes volant? Hic ostendit modum veniendi in dictam prosperitatem: et primo quantum ad civitatis restaurationem; secundo quantum ad populorum extraneorum subjectionem. ibi, Et venient ad te curvi filii eorum qui humiliaverunt te; tertio quantum ad divitiarum multiplicationem: Pro aere afferam aurum. Circa primum duo ponit. Primo restaurationem civitatis quantum ad adunationem habitatorum, ponens veniendi modum sub admiratione. Ut nubes, quia velocior sine impedimento, et quasi columbae ad fenestras, idest ad foramina sua, propter idem. Vel referendum est ad gentes quae ad fidem velocior conversae sunt. Psalm. 54: «Quis dabit mihi pinnas sicut colum-
« bae, et volabo, et requiescam? » Ponens etiam adveniendum auxilium, quod a gentibus habuerunt: Me etenim insulae, gentes diversas juxta mare, et etiam remotae, expectabunt, quasi subditae voluntatis arbitrio, in principio, loci in quo captivi detinentur: quia forte aliqui per mare redierunt, vel Dominus sic eos reducere poterat. Vel mystice insulae, diversae gentes, naves, Ecclesiae, in principio, fidei. Ponens etiam venientium thesaurum, quem secum detulerunt, Argentum Nomini, idest ad gloriam et servitium nominis. Psalm. 104: «Eduxit eos cum argento et auro. » Mystice argentum, eloquentia, aurum, sapientia conversorum ad fidem. Secundo ponit restaurationem civitatis quantum ad aedificationem murorum, Et aedificabunt: et primo quantum ad aedificia civitatis; secundo quantum ad aedificia templi, Gloria Libani. Circa primum duo. Primo ponit civitatis reaedificationem: Et aedificabunt, praebendo auxilium, reges, Cyrus et Darius, praebendo impensas, et licentiam aedificandi. Mystice gentiles Ecclesiae Dei aedificant et reges Ecclesiae servant. Et adjungit rationem ex divina miseratione: In indignatione percussi, captivavi, misertus, liberando. Mystice percussi per excacationem Judaeorum, vel tribulationibus; misertus, per conversionem gentium, vel in pace Ecclesiae restituta. Supra 54: «In • momento indignationis abscondi parumper fa- • ciem meam. » Secundo ostendit civitatis reaedificatae securitatem, Et aperientur, cessante timore hostium, et propter necessitatem venientium ad adorandum in Jerusalem; et hoc est ut afferantur. Mystice portae, ministri qui alios in fidem et Ecclesiam introducunt, parati in prosperis et adversis ad recipiendum conversos ad fidem. Apoc. 21: «Portae ejus non clauduntur. » Et assignat rationem.
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Gens enim et regnum quod non serviret tibi, peribit. Illoc non videtur impletum ad litteram, nisi intelligatur, illos Judaeos fuisse qui ejus dominii recognoscebant, et propterea a populo Dei venerabantur; sed mystice sensus patet. Gloria Libani ad te veniet.
60:13
Hic ponit reaedificationem aedificiorum templi: Gloria Libani, quae est abies, locum, scilicet templum, pedum, in quo adoror, sicut reges ad pedes. Mystice per locum Ecclesiae, per diversas arbores diversi fideles conversi ad fidem.
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Et venient ad te curvi filii eorum qui te humiliaverunt. Hic ostendit modum consequendi dictam prosperitatem quantum ad subjectionem populorum: et primo ponit ipsam subjectionem, Et venient ad te: quod impletum est temporibus Machabaeorum, qui multos de vicinis hostibus subjugarverunt. Mystice filii tyrannorum quondam Ecclesiam persequentium, Ecclesiae famulantur. Psalm. 109: «Donec ponam inimicos tuos scabellum pedum tuorum. » Secundo ponit subjectionis rationem: Pro eo quod fuisti, justum est ut post angustias consolieris, in superbiam, altitudinem, saeculorum, per multa saecula: quod etiam mystice Ecclesiae convenit. Tob. 5: «Post tempestatem tranquillum facit. » Tertio ponit subjectionis utilitatem: Et fruges; idest, pinguedo terrae ad te in mercimonis deferetur, et oblutionibus, mamilla, defensione, in auxilio, Regum, Tyri. Per lae mystice simplicium doctrina, per reges Apostoli.
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Supra 49: «Erunt reges nu« tritii tui. » Et pro aere afferam aurum. Ille ponit modum restitutionis quantam ad restitutionem divitiarum: quia multo majora a regibus templo offerentur, quam per Nabuchodonosor ablata sint. Mystice, qui prius erant viles, in Ecclesia efficiuntur pretiosi. Supra 33: « Pro saliuncula ascendet abies, et pro utrica crescet myrtus. » Et ponam visitationem tuam pacem.
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Hic promittit justitiae observationem: et primo in praelatis; secundo in subditis, Et complebuntur dies lucius tui. Circa primum duo. Primo consolatur eos ex praeparatorum rectitudine, tangens justitiam praclatorum, Visitationem, visitatores et correctores. Mystice de Christo et Apostolis. Jer. 5: « Dabo vobis pastores juxta cor meum, et pascent vos scientia et doctrina. » Ponens etiam justitiae effectum quantum ab absentiam malitiae: Non audietur iniquitas, quia per aliquod tempus leges optime observabantur: 2 Mach. 5: Vel iniquitas, idolorum. Mystice ad statum futurae beatitudinis. Psalm. 102: « Quantum distat ortus ab occidente, longe fecit a nobis iniquitates nostras. » Et quantum ad absentiam miseriae Vasistas, quantum ad agros; contritio, quantum ad homines ab hostibus sic collisos; portas, in quibus populus conveniebat ad judicia. Hoc etiam mystice pertinet ad statum futurae beatitudinis, quando sol multo clarior futurus est quam sit modo et luna: licet non sanctis, quia eorum splendore non egebunt. Apoc. 21: « Et civitas non eget sole neque luna ut luceat in ea, quia claritas Dei illuminabit eam, et lucerna ejus est agnus. » Ponit etiam gubernantis aeternitatem: Non occidet sol, qui est Deus. Psalm. 101: « Tu autem idem es, et anni tui non deficient. » Et complebuntur dies lucius tui. Hoc quantum ad statum subditorum: Al. egent.
et primo ponit tristitiae cessationem: Et complebuntur luctus, captivitas. Mystice in futura beatitudine. Apoc. 21: « Absterget Deus omnem lacrymam ab oculis sanctorum. » Secundo ponit justitiae observationem: Populus autem tuus omnes justi, ad glorificandum me. Supra 45: « Omnen qui invocat nomen meum, in gloriam meam creavit eum. » In perpetuum, quandiu in justitia permanent. Sed mystice planum est de sanctis beatis.
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Tertio seminis multiplicationem: Minimus erit in mille, idest, ex uno tot per successionem nascentur, sicut ex Abraham una gens. Mystice unus de Ecclesia unigeniti, praeficitur in praelatum. Sap. 5: « Judicabunt sancti nationes. » In tempore ejus, idest Christi, vel praefinito tempore. Subito, quasi non praevisum, istud totum quod dictum est.
Nota super illo verbo, Qui sunt isti qui ut nubes volant, et quasi columba? quia Apostoli dicuntur nubes primo propter terrae fertilitem, scilicet ex pluvia. Job 57: « Frumentum desiderat nubes. » Secundo propter luminis diffusionem. Eodem: « Quae lustrant cuncta per circuitum. » Tertio propter divinae voluntatis impletionem. Eodem: « Quocumque voluntas gubernantis duxerit. » Item dicuntur columbae primo propter cordis compunctionem. Nahum 2: « Gementes ut columbae. » Secundo propter vitae simplicitatem. Matth. 10: « Estote prudentes sicut serpentes, et simplices sicut columbae. » Tertio propter contemplationis altitudinem, vel velocitatem. Psal. 54: « Quis dabit mihi pennis columbae et volabo, et requiescam? » Quarto propter conscientiae puritatem. Cant. 3: « Oculi tui sicut columbae. » Cant. 4: « Oculi tui columbarum. »
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Anc. — Gloria Domini illucescit super Ierusalem, ita ut ad eius splendorem gentes et reges properent accedere. Cum ingenti gaudio cernit lerusalem festinantes ad se ex omni terrarum parte gentes cum opibus et thesauris (60, 1-9). Omnes servient lerusalem ; vae ilis qui hane detrectent, servitutem. Quaecumque in rerum natura et in hominum thesauris pretiosa sunt, Deus pro pristina ignominia dabit Ierusalem et qui eam olim oppugnaverunt, iam humillime eam venerantur (60, 10-- 1). Quare abiecto omni timore perpetua salute cum Dei laudibus fruetur; ipse Dominus erit ei in lucem et gloriam perpetuam; populus autem sanctitate, pace, benedictione, fortitudine eminebit (60, 18-22). Oratio haec proxime fluit ex ultima parte praecedentis. Hic enim describitur, quale opus Dominus bellator sit effecturus, qualem redemp-- tionem Sioni allaturus et quid sit per spiritum et verbum suum operaturus. Unde haec oratio non est nisi continuatio prioris. Gloriam instaurationis theocratiae splendidissime delineat propheta, ut quos antea reprehensione scelerum castigaverat hos iam ostensa salutis gloria quam maxime incitet atque impellat ad obstacula salutis removenda. In solatium piorum terminum exhibet gloriosum ad quem per varias tribulationes et iudicia perveniendum sit, ut qui praesentem conditionem summopere lugent (39, 11), spe praeclara se erigant, uti idem iam saepe observavimus. In hac oratione proxime accedit vates ad huius sectionis argumentum proprium : suscepit duplicia de manu Domini, et promissiones antea indicatas (58, 8 seq. 59, 20. 21) latius prosequitur.
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v. 4 « leva in circuitu oculos tuos et vide : omnes isti congregati sunt, venerunt tibi; filii tui de longe venient et filiae tuae de latere surgent »! — cf. 49, 18. Sion autem tristis, sterilis, pauper (49, 14; 54, 1. 11), unde oculis in terram demissis adstat, sed iam iubetur magna animi laetitia oculos attollere, ut, ingenti exsultatione cernat filios filiasque undique ad se magno numero confluentes, Vetus theocratia enim unius populi finibus continebatur, haec ipsa in miseram conditionem propter improbitatem est delapsa; verum ex hac humiliatione omnipotenti Dei verbo nova exsurget theocratia salutis et gloriae; quare fertur Dei mandatum efficax : leva etc. et cum res sit omni exspectatione maior, ut ex ruina subito ad tantam copiam et gloriam evehatur, cum emphasi dicitur vide, tibi venerunt; magna illa et universalis gentium commotio annuntiatur Sioni, dum miseriis pressa et a Deo derelieta videtur (cf. 49, 21; 51, 171; 52, 1; 54, 1; 66, 8). Cum gentibus et regibus nationum (omnes sti ; cf. v. 3) — sed post eos? — etiam veniunt ii qui sensu quodam magis proprio filii Sion dicuntur, Israelitae scil. genere per orbem dispersi ; cf. 11, 12; 14, 2; 49, 22. Hebr. et filiae tuae ad latus gestabuntur proprie super latus, i. e. prout ' nutrices filiolos in oriente gestare solent fere coxae gestantis innixos (cf. Del.) ; cf. 66, 12; 40, 11. Qui igitur infirmiores sunt, cura quoque maiore fovebuntur. In hoc gentium obsequio idem licet cernere quod S. Paulus de gentibus affirmat : debitores sunt eorum (Iudaeorum; Rom. 18, 971. 1 Cor. 9, 11). Hodiernus vulg. textus: fert surgent ; id quod parallelismo congruit, dummodo de latere intelligatur (uti 14, 13. Ps. 47, 3) de extremis terrae partibus. At S. Iier. vertit et explicat in latere sugent, « illud significat quod animae in Christo lactentes.. sugant lac apostolorum » (S. Hier.). Quare Sasb. haud immerito notat : « verisimile est mendum et esse pro surgent legendum sugent; sie enim habet Hieronymus in suo texta et in commentario ita interprelatur » ; el Sanct. : « in quibusdam codicibus est de latere sugent, ut observat Marianus Victorius in annot. super Hier., ubi aliquot codices numerat, ubi sugent legitur, quibus tu complutenses adde ». Item For. omnino legendum esse censet sugent et sic scriptum esse ab interprete. LXX habent : filiae tuae super humeros portabuntur; sim. Chald. — Hebr. wax confirmare, fulcire; inde vx, nzoi intelligitur Aq. zin nÜcov:xt et Syri nutrientur et. S. Hier. sugent, eandem sequitur Üsor. « uberibus lectissimarum mulierum nutrientur ». nutricius, nutricia. Ex quibus vocibus derivalis interpretatio Quanto gaudio videat Sion omnes ad se confluentes nationes, describitur
Uti Deus olim in columna ignis splendentis populo suo exstitit redemptor ex servitute aegyptiaca (Ex. 13, 21. 29), ita denuo in splendore et gloria apparebit Sioni eamque sua gloria reddet gloriosam, ut ex gloria Domini in Sionem effusa omnis demum terra fiat plena gloria Dei, prout iam in visione inaugurali ultimus iste operum divinorum terminus est ostensus (6, 3). Haec animo concipiens vates gratulabundus urbem sanctam alloquitur v. 4 « Surge, illuminare Ierusalem, quia venit lumen tuum et gloria Domini super te orta est »! — Ierusalem non adest in textu hebr. neque apud Syrum, Aq. Sym. (uti iam notat Procop.) neque legitur in versione S. Hier.; at ad sensum plene habendum vox rite suppletur a LXX !, vulg. et Chald. — Iubetur surgere; nam ex humiliatione et deiectione orietur salus, uti est norma constans ex cap. 1, et urbs abiecta in terra sedere et lugere exhibetur quamdiu iustam Dei punitionem sustinere concipitur (cf. 3, 96 ; 51, 23-52, 3. 54, 6. 11). Quare, dum gemit : dereliquit me Dominus (49, 14), nuntius ei affertur solatio plenus : surge ex abiectione et luctu! surge ad gloriam novam quae nunquam recedet, surge, ut illam capias perpetuoque teneas altitudinem in vertice montium (2, 2), tamquam signum elevatum in nationibus (11, 10) et /uce (hebr.), luce induere et hanc lucem tamquam sol in nova theocratia diffunde in orbem terrarum. Novum quasi « fiat lux » nomine Dei vates annuntiat, qua non iam mundus aspectabilis illustretur, sed regnum Dei gratia et beatitate constans ei inferatur. Cur luceat, ratio affertur, quia venit lumen tuum id quod statim explicatur : et gloria Domini super te orta est; gloria Domini iam fit lumen quo lerusalem luceat. Quemadmodum olim nubes lucida requievit super tabernaculum foederis, ita iam gloria Domini lucens super urbem eam luce sua collustrat (cf. 4, 5) et ad participationem splendoris sui elevat. Deus enim est lux; ergo ubicumque Deus peculiari ratione sua praesentia, gratia, favore adest, ibi lux adesse concipitur. Si Deus autem tamquam redemptorem et salvatorem se venturum promittit, lumen vulius sui eminenti modo pollicetur; unde maximus ille favor iure gloria Domini appellatur. Unde gloria Domini optime dicitur ratione habita nubis lucidae (schechina), favoris divini eximii et summae beatitatis et glorificationis, ad quam demum redemptio hominem et suo modo etiam creaturam transferet. Haec gloria oritur super Ierusalem ; sensus est idem quem in Deo Jacob ad quem gentes properant deprehendimus (2, 3). Deus sese manifestat in certa quadam familia, ibique bona sua reponit. Hic ergo sedem et centrum theocratiae designat, cui demum omnes nomen dare debebunt, si gloriae Domini participes esse voluerint. Uti mons templi elevatus in vertice montium omnibus redditur conspicuus, ita sedes ac centrum theocratiae eo lumine in mundi tenebris lucet, ut non possit non suo splendore omnium se oculis inferre v. 9 « quia eece tenebrae operient terram et caligo populos ; super te autem orietur. Dominus et gloria eius in te videbitur » ; — ioto orbe tenebris involuto Dominus quasi sol oritur super Ierusalem et cernitur eius gloria super urbem; ita quanto splendore omnium oculos in se convertat, optime describitur. Idem vates iam proposuit 9, 2 : habitantibus in regione umbrae mortis lux orta est. Tenebrae, cum Dominus h.l. ut lux et splendor repraesentetur, dicunt populorum conditionem qua sint sine Deo, sine salute vel « sine Christo, alienati a conversa- .lione Israel et hospites (E£évo) testamentorum, promissionis spem non habentes et sine Deo (Z0:o)) in hoc mundo » (Eph. 2, 12), ergo conditionem summae miseriae, in qua opera tenebrarum (Rom. 13, 12) dominabantur. Cum orbis istis tenebris est sepultus, lux qua dispellendae sunt, oritur super lerusalem. Ergo illuminatio a Sion diffundetur, cf. 2, 3: de Sion exibit lex et verbum Domini de Ierusalem. Cum caljgo omnia occupet et tenebrae, sermo aperte regreditur ad initium theocratiae eius qua omnes populi sunt comprehendendi. Nam tenebrae per se dicunt statum illum a Deo alienum et infelicem et eum dicunt a fortiore hoc loco, quia iis opponitur Deus ut lumen et gloria. Quare patet prophetam non de ultima periodo temporis messianici loqui, sed ipsum eius initium spectare, quo revera caligo operuit gentes, dum ChriEcclesiae in Sion, ut eo lumine orbis illustraretur. Dominus ergo splendebit super Sion ; id suo modo iam in vetere theocratia quoque aderat ; sed deerat alterum illud : videbitur gloria eius i. e. agnoscetur splendor iste in orbe universo et omnes ad Domini lucem, fontem omnium bonorum accurrent, « Ecce, inquit, obtecta est tenebris et caligine ignorationis et erroris universa terra gentium; super te autem apparebit Dominus ; illuxit enim illis primum et gloria eius visa est eximia magnitudine operum et signorum » (S. Cyr.); venit enim ad Sionem « sol iustitiae, lumen quod omnes prophetae pollicebantur » (S. /lier.). Monent simile quid in Aegypto evenisse, ubi tenebrae horribiles (actae sunt, ubicumque autem habitabant filii Israel lux erat (Ex. 10, 22. 23. Sap. 18, 1. Osor. Mar.). Cum splendor et gloria Domini oriatur super urbem, ipsa urbs lumine hoc divino collustrata evadit lucida et splendore suo orbem illuminat v. 8 «et ambulabunt gentes in lumine tuo et reges in splendore ortus tui » ; — hebr. et ambulabunt gentes ad lumen tuum, ad splendorem exorientem tibi (cf. Sasb. For. Sanct. Mar. Vat. Malv. et recentiores) i. e. « ad illud lumen quod in te fulgebit gentes undecumque convolabunt tamquam ad pharum in portu lucentem aautae salo iactati, et ad solem qui in tuis orietur finibus reges etiam et principes accedent » (Sanct. sim. Lap. Tir. Men.). Textus lat. magis effert id quod accessum ad lumen consequitur : qui hactenus errabant in tenebris neque quidquam habebant certum et tutum quod sequerentur, iam illustrati hoc coelesti lumine ambulabunt sine ullo aut periculo aut errore (Sanct.) vel « omnes actiones in huius lucis splendore collocabunt » (Osor.) ; S. Hier. eos dicit in splendore ambulare qui Christi fidei colla submittant. LXX vertunt «Q eozí v2» l. e. « postquam luce tibi data illustrati sunt etiam ipsi ambulabunt recta et regia via ad nullum obicem in medio iacentem impingentes, sed ut in clara luce et die quantumvis noctis et tenebrarum filii omnia offendicula praetercurrentes » (S. Cyr.). Atque de oraculi impletione haec notat Theod. : « dicant Iudaei quinam reges legalem cultum amplexi sint aut quae gentes ad universorum Deum per illos adductae sint; at illi quidem ostendere non possunt, apud nos vero eventus prophetiae cernitur. Lux enim Ecclesiae Dei et gentibus affulsit et reges ad veritatem perduxit ». Ceterum vide 2, 3; 141, 10; 95, 6; 49, 6; 44, 8; 49, 6. 92 ; 54, 13. Uti facies Moysis ex Dei consortio splendens est effecta, uti apostoli docente S.. Paulo claritatem Christi animis conceptam in alios transfundunt (2 Cor. 83, 18. Eph. 5, 14), ita Sion lumine a Deo accepto lucens hunc splendorem quaquaversus diffundit; adest in ea salus eaque universalis, qua universalitate periodus designatur messianica. Quae universalitas, utpote indoles propria novi foederis et a vetere theocratia aliena etiam magis declaratur
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v. 8 « tunc videbis et afftues et mirabitur et dilatabitur cor tuum, quando conversa fuerit ad te multitudo maris, fortitudo gentium venerit tibi »; —hebr. tunc videbis et splendebis !, scil. laetitia et exsultatione, et pavebit vel tremet, non metu, sed admiratione, obstupefactione de tanta rerum mutatione felicissima; est igitur sacra quaedam de eventu miro trepidatio coniuncta cum gaudio; et dilatabitur cor tuum 1. e. « animus quondam moerore contractus et angustus tam laeta rerum vicissitudine dilatabitur » (Sanct.); uti tristitia animum contrahere et quasi pusillum reddere, ita laetitia expandere et magnum efficere ? videtur: Et tanti gaudii ratio est, quia multitudo maris i. e. opulentia regionum maritimarum et insularum ad te convertetur; ita "2n Ps. 31, 16 et Eccl. 5, 9 divitiae, ut iam monetur apud Malv. et For. et explicant LXX «Ao)zog OxAAoone, Syrus, Chald. ; ita quoque videtur S. Hier. multitudi-. nem intellexisse, cum in commentario scribat : « an non est gaudium cernere divitias et multitudinem maris ad se transferri atque: converti et fortitudinem gentium venire sibi, ut quidquid in saeculo et orbe terrarum est suum sit » et sequuntur Osor. Sa et recentiorum mulü; vel qui opes et divitias non in multitudine explicant easdem plerumque in fortitudine gentium designari censent (cf. S. Thom. Sanct. Mar. Malv. Calm. Rohl. Troch. Sein. Del. Naeg.). Ceterum bene notat iam For. 5'n accipi posse vel pro exercitu et robore vel pro divitiis ; « quod si per divitias, aurum et argentum et cetera quae mox commemorat intelligas vires, ingenium, industriam, artes, scientias et huiusmodi quae veriores divitiae sunt quam illae aliae, haec omnia quoque ad Christi Ecclesiam devoluta esse nemo est qui ignoret » (For.). Neque multum interest, utrum de robore vel numero et praestantia gentium, an de earum thesauris (quae frequens est notio ^r) explices; nam semper gentes simul cum suis opibus intelligi patet. In subseq. v. 6. 1 opes gentium commemorantur et in v. 8. 9 multitudo earum e longinquo simul cum opibus. Notes velim h. 1l. loquendi modum *N2? Z5 »n quae sententia et re et fere verbis quoque expressa est apud prophetam Aggaeum (vide ad Agg. 2, 1; comment. in proph. min. II p. 192). De impletione scribit Theod. : « neque hoc Iudaeis convenit; quorum enim quaeso gentium et populorum ad illos allatae sunt divitiae? At Ecclesia Dei ea recipit quae olim daemonibus offerebantur et amarum quondam mare gentium, crucis ligno dulce redditum, munera offert Ecclesiae Dei ». Iam istae divitiae et populorum multitudo accuratius per singula re- censentur
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v. 6 « inundatio camelorum operiet te, dromedarii Madian et Epha; omnes de Saba venient aurum et thus deferentes et laudem Domino annuntiantes ; v. '| omne pecus Gedar congregabitur tibi, arietes Nabaioth ministrabunt tibi; offerentur super placabili altari meo et domum maiestatis meae glorificabo »; — enumerantur nationes quae negotiationem exercent et quae vitam degunt pastoriciam; unde et qui cultiore vitae genere utuntur et qui simpliciore ac rudiore, pariter vocari ad theocratiam declaratur. Qui negotiationi operam dant magno numero afferunt munera, ita ut regio sionitica quasi inundatione quadam camelorum videatur operta. Madianitae ad quos etiam tribus Epha pertinet (cf. Gen. 25, 2. 4) sedes habebant in litore orientali sinus aelanitici ; ex Saba, i. e. Arabia felice (cf. 3 Reg. 10, 2. Ier. 6, 20. Iob 6, 19) aurum et thus afferunt neque ad lucrum faciendum, sed laudes Dei enuntiantes. Hisce adiunguntur qui vitam agunt pastoriciam ; Cedareni (cf. 21, 11; 49, 11) greges pascebant in deserto inter Syriam et Babyloniam interiacente et Nabaioth (quos eosdem censent plerique ac Nabataeos) ex Ismael oriundi (Gen. 25, 13) eandem fere regionem incolebant. Isti greges suos: Domino sistent et Dominus cum beneplacito munera eorum accipit; ministrabunt tibi, Sioni, theocratiae etiam pastores illi cum suis rebus et opibus se tradent ad Dei causam iuvandam ; ascendunt cum beneplacito altare meum (hebr.) i. e. eorum sacrificia Deus rata et grata habet, uti 56, 1; adoratio et cultus Dei, uti saepius, ad normam veteris theocratiae exhibetur. Hisce omnibus domum decoris mei exornabo (hebr.); cum enim tanto cum studio nationes cum opibus accurrant, domus Dei ea gloria et magnificentia decorabitur quae longe sublimior est gloria templi antiqui (cf. Agg. 2, 8. 9). Uti Ierusalem hic intelligitur centrum et sedes theocratiae, et uti mons Sion (2, 2) ad quem omnes gentes confluunt, non est collis ille urbis regiae qua talis, ita hoc quoque loco non de templo hierosolymitano erit cogitandum, sed de templo quod Messias tamquam alter Salomon erit aedificaturus (cf. 2 Reg. 7, 13), cuius mentionem etiam facit propheta Zacharias (6, 12. 13) et quod post Ezechielem (43, 12; 43, 13) etiam Daniel (9, 24) tamquam ultimum operum messianicorum designare videtur. In tali sanctuario a Messia consecrato utique quam maxime aderit gloria et magnificentia Domini (cf. 4, 5. 6). altera et universali abolenda est, per se multa praecepta necessario concidunt. Cultum mosaicum fore abolendum, clarissime docet Ieremias affirmans in novo rerum ordine arcam testamenti Domini nullo modo desiderari neque eius fieri recordationem (ler. 3, 16). Sed area. haec erat centrum cultus; ad eam. immediate vel mediate cuncta sacrificia sanguinis aspersione applicabantur tamquam ad locum unde propitiatio et expiatio fiebat. Proinde si eius ne mentio quidem fit, evidens est cultum ritu mosaico et legali exercendum plane esse abolitum. Eandem abolitionem Malachias (1, 11) enuntiat. Quodsi nihilominus prophetae de illis sacrifieiis etiam tempore messianico loquuntur, ratio est eadem qua nominibus veteris theocratiae novam quoque designant. Sicut enim nomina Sionis et lerusalem ipsa illa notione et functione quam in vetere theocratia habent apta efficiuntur, quibus nova quoque appelletur, ita sacriticia vetera in quibus cultus Dei et adoratio consistebant, hac sua significatione apta sunt quae pro symbolis adhibeantur cultus et adorationis Dei. Praeterea cum prophetae genus dicendi plerumque seligant imaginibus nolis aptisque distinctum, quid ad cultum Dei delineandum magis accommodatum esse potuit, quam sacrificiorum propositio ? hisce enim assueti erant omnes, iis coli Deum sciebant omnes, ergo illa aptissima evadunt symbola, quibus cultus et adoratio Dei non verbis solum sed rebus depingatur. Insuper cum rebus veteris foederis typica insit ratio qua sicut umbra corpus, ita novum foedus aliquo modo adumbrant, potiore iure res illae adhibentur quibus res similes novi testamenti designentur. Ostendit quomodo nationes orientales ad Sionem eiusque lucem accedant; iam quanto etiam studio ex occidente ad splendorem Sionis feraniur declarat; ita implebitur quod supra dixit 59, 19 : et timebunt qui ab occidente nomen eius et qui ab ortu solis gloriam eius. Iam multitudo maris in v. 5 accuratius explicatur
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v. 8 « qui sunt isti qui ut nubes volant et quasi columbae ad. fenestras suas?
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v. 9 me enim insulae argentum eorum et aurum eorum cum eis nomini Domini Dei tui el Sancto Israel quia glorificavit te » ; — ab oriente aciem mentis convertens ad occidentem cernit vates naves celeriter advenientes; sicut nubes vento impulsae properant, ita naves velis inflatis; et ut columbae impetu et desiderio quodam feruntur ad columbarii fenestras, ita naves expansis velis quasi alis advolare videntur. Quid sibi velint naves, respondet Deus : ecce, iam completur quod de opere servi Domini annuntiavi : iudicium gentibus proferet, legem eius insulae exspectabunt (42, 1. 4) ; quia gentes longinquae desiderio Dei et salutis tenentur, ideo citato cursu ad Sionem properant. Inter naves autem velis albis et expansis procul advenientes agmen ducunt naves Tharsis ; in hebr. naves Tharsis in primo loco vel ordine, in fronte, uti bene LXX &Àcix Oapois &v xgoxoig. De Tharsis vide ad 9, 16; 93, 4 et ad Ion. 1, 3. Tharsis adhibetur ad regionem quam maxime remotam designandam ; unde salutem esse universalem et theocratiam iam omnes gentes suo complecti debere sinu demonstratur. Fortasse non sine arcano consilio divino res ita exhibetur, ut dum ex oriente nationes non adeo remotae nominentur, ex occidente longinquarum fiat mentio. Nonne Ecclesia Christi potissimum ad occidentem versus propagabatur, dum in regionibus a Palaestina orientalibus arctioribus contineretur limitibus et adhue contineatur ? Pompa festiva qua naves advehuntur magnificentior est magisque ad admirationem facta, si naves e remotissima regione primo ordine sistuntur. Adducunt filios Sion; cf. 14, 2; 49, 22; ergo indicatur quod S. Paulus quoque effert conversione gentium fieri, ut ipsi quoque filii Israel misericordiam consequantur et conversionem gentium inservire ad eos reducendos (Rom. 11, 14. 31). Gentes autem se et opes suas consecrant et dedicant nomini Iahve Dei tui i. e. Deum venerantur qui in Sion et Ierusalem suam reposuerit revelationem ; ergo talem Deum colunt (cf. 2, 3) qui in ea gente et eo modo nomen, suum se suaque consilia et opera patefecit. Quare Sanctus Israel appellatur, qui ut in se est sanctus, ita sanctitatem suam relucere vult in theocratia (cf. 6, 3). Tanto autem fervore et studio se suaque Domino consecrant, quia exornavit te (hebr.), quia Deus theocratiam suam magno splendore ac gloria exornare vult (cf. v. 8). In cursu citato et in muneribus adumbrari devotionem et virtutes bene notat S. Cyr., non quidem ac si aurum et argentum immediate ad virtutes esset transferendum, sed quia oblatione rerum pretiosarum animorum promptitudo ac studium Deo carissima quaeque dedicandi declaratur; unde talis oblatio signum est ex quo ad virtutes animis inhaerentes fit conclusio. Itaque « intelliges venturos per fidem et fructificaturos Christo aurum et argentum et non simpliciter illam materiam sed veluti quae in nobis sunt pretiosa et illustria et magni facienda, fidem scil. omniumque virtutum splendorem ; haec enim sunt Deo xenia, haec spiritualis cultus anathemata et donaria illustria et. admiranda » (cf. Ps. "14, 40. 11). Monet Theod. ut si quis hunc locum liquido intelligere velit, « is in publicis festis vel dominicis vel sanctorum martyrum concurrentes turbas consideret atque has quidem vel filias in ulnis gestantes vel manibus ductantes, illos vero cum filiis procedentes, ac re ipsa spirituales columbas videbit cum pullis volantes et ad novam Sionem adventantes » (LXX enim habent Ós spiasepal cv vecccctz).
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v. 10 « Et aedificabunt filii peregrinorum muros tuos et reges eorum ministrabunt tibi ; in indignatione enim mea percussi te et in reconciliatione mea misertus sum tui » ; — cf. 49, 41; 54, 2 seq. ; uti instauratio messianica per reditum ex Babylone praeparabatur, ita reditus ille et quae eum secuta sunt saepe similitudinem quandam et quasi praeludia quaedam illius maioris instaurationis exhibent. Idem hoc loco cernitur. Nam in urbis restaurationem filios alienigenarum aliquid operis contulisse, Esdras nos docet (cap. 6. 1). Quare allusionem ad eventum contineri illum hoc loco facile concesseris (cf. Theod. Procop. S. Thom. Sanct. Lap. Men. Tir.), at primo et per se de illo reditu non institui sermonem, antecedentibus ostenditur. Muri urbis symbolice dicuntur de nova theocratia messianica aedificanda. Nexum qui adsit inter Ierusalem sedem veteris theocratiae ei symbolum typumque novae in altero membro Deus iterum declarat, simul indicans novam exorituram esse ex conditione humili et abiecta veteris reipublicae vel theocratiae, in quam propter populi improbitatem devenerit; novam autem theocratiam opus esse gratiae, misericordiae, beneplaciti Dei (cf. 42, 1; 51, 22 ; 34, 6. 11 etc.). Hanc autem theocratiam novam alienigenae aedificare dicuntur. Nonne iam innuitur, quod postmodum etiam clarius effertur 65, 1. 2, maiorem partem Israelitarum novae theocratiae messianae nomen non daturam, verum Ecclesiam aedificari per gentes? De qua re verba haec accipiunt Euseb. S. Cyr. Hier. ; unde theocratiam quae olim, ut S. Hier. loquitur, afflicta erat et captivitati tradita in populo Iudaeorum, Deus restituet in vocatione gentium, ipsam aedificationem de doctrina et virtutibus omnibusque illis quibus regnum Dei in terris constituitur ac propagatur interpretaberis (cf. S. Hier. Cyr. Sanct.). De ministerio regum haec laudat $. Cyr. : « et reges dicit vel principes et duces populorum qui assistunt Ecclesiae Christi satellitio velut munientes eam et liberos eius tamquam scuto protegentes ac omnem hostium impetum propellentes ». Theocratiam hane pro omnibus destinari et continuo augmento crescere debere indicatur
- Gentes autem ab oriente (v. 6. 1) et ab occidente (v. 8. 9) venient, ut aedificent Ierusalem eique serviant
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v. 11 « et aperientur portae tuae iugiter, die ac nocte non claudentur, ut afferatur ad te fortitudo gentium et reges earum adducantur »; — urbs illa tanto splendore a Deo exornata (v. 3) portis suis iugiter apertis continuo omnes invitat iisque offert opportunitatem, ut bonorum divinorum in ea repositorum se reddant participes. Et voluntate Dei portae manent apertae, ut gentibus indicetur necessitas intrandi; unde utafferatur fortitudo sive divitiae gentium (S. Hier.), ut gentes et reges eius urbis servitio se dedant. Portae die ac nocte apertae summam quoque securitatem ab impetu hostili indicant; vide Zach. 9, 5 : ego ero ei, ait Dominus, murus ignis in circuitu. Si autem theocratia pro omnibus datur, omnes tenentur ei se adiungere. Quare sollemnis additur sanctio
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v. 19 « gens enim et regnum quod.avon. servierit tibi peribit et gentes solitudine vastabuntur »; — de hac nova theocratia proinde valet quod propheta 8, 9. 10 enuntiavit et quod per cap. 13-27 explicuit de nationibus et quod in hac parte de inimicis Messiae iam saepius edixit; cf. 49, 26; 50, 14; 51, 93; 54, 11; 51, 20; sim. Dan. 2, 44. Zach. 14, 11-19. Praeformatur illud : non est aliud nomen datum hominibus in quo nos oporteat salvos fieri, et extra Ecclesiam non est salus. Deus tamquam normam qua nationum sortes regantur fidem illarum ac devotionem ponit qua theocratiae, regno Dei, assistunt; veram populorum felicitatem reponi in arcta eorum cum regno Dei coniunctione. Sánctione hac quam maxime declaratur Ecclesiam fore invictam. Si eae gentes interire debent quae nolint servire, etiam peiori ruinae illae devovebuntur , quae regnum Dei impugnant. Natio aliqua solitudine vastatur non solum si tamquam natio destruitur vel ab alia gente dura servitute subiicitur, verum etiam si morum probitate et integritate sublata internis dissidiis et periculis obiicitur. Tantae igitur dignitatis est regnum Dei, ut ei omnes fidem et officium pendere debeant et ut in ea fide populorum salus ac prosperitas constituatur. Cum eo dignitatis loco positum sit, decet ut omni ornatu a Domino donetur, quo splendens maiore efficacia omnium ad se oculos animosque attrahat. Quare pergitur
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v. 13 « gloria Libani ad te veniet, abies et buzus et pinus simul, ad ornandum locum sanctificationis meae et locum pedum meorum glorificabo »; — cf. 85, 2; 41, 19; 55, 13. Nova Sion omni modo longe praecellet prae vetere. Cum ergo in veterem illata fuerint ligna cedrina ad aedificandam domum saltus Libani et ad templum (3 Reg. 5, 6; 10, 17. 91. 2 Par. 2, 8; 9, 20. Esdr. 8, 1), novae Sioni iam tota gloria et magnificentia Libani datur. Haec symbolice intelligenda esse ex ipsa notione novae Sionis vel Ierusalem sequitur. Splendor regni messianici hoc loco uti saepius ex rerum naturalium pulchritudine et amoenitate describitur (cf. 35, 1; 41, 19) idque eo rectius quia in creaturae quoque glorificationem benedictio regni huius redundabit (cf. ad 11, 6). Intali promissione continetur Deum regno messianico non solum protectionem daturum, verum etiam illud gloriosum et illustre effectarum coram gentibus. In hebr. nominantur cypressus, platanus * et cedri species scherbin, ut multi explicant (cf. 41, 19), LXX nominant cypressum, pinum et cedrum. Vult igitur Deus locum sui sanctuarii ornare et locum pedum reddere gloriosum; est enim ipse Deus gloriae, unde decet ea omnia peculiari gloria exornari, quae sin- -gulari eius praesentia honorantur vel ad eius cultum referuntur. Adest allusio ad gloriam templi; locus pedum dicitur de arca, quia Deus sedens super cherubim concipiebatur (cf. 1 Reg. 4, 4. 2 Reg. 6, 2), ita ut arca esset quasi scabellum pedum eius, vide 14 Par. 28, 2. Lament. 9. 4. Ps. 98, 5; hoc loco autem generatim de nova Sion, quia omnis locus montis Sion et tota populorum. congregatio iam peculiare Dei sanctuarium efficietur (cf. 4, 5. 6. Zach. 14, 21). Sicut res inanimatae suum Sioni splendorem conferunt, ita homines quoque
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v. 44 « el venient ad te curvi filii eorum qui humiliaverunt 1e el adorabunt vestigia pedum tuorum omnes qui detrahebant tibi et vocabunt te civitatem Domini, Sion Sancti Israel » ; — quale sit discrimen inter veterem theocratiam et novam, ulterius delineatur. Hebr. prosternent. se ad. plantas pedum. tuorum omnes qui te spreverunt; extremum est obsequium quo patrum suorum culpam expiant et iniuriam olim illatam. Urbem non ut antea probrosis discindunt dicteriis, sel eam agnoscunt et profitentur civitatem Domini, quam Dominus fundavit et in qua regni sui sedem collocat, Sion Sancti Israel, urbem quae nunc plane consecrata sit Sancto Israel et eius in se referat sanclitatem, neque unquam ab hac sanctitate deficere poterit sed perpetuo et arctissimo vinculo coniuncta erit Sancto Israel, ita ut appellatio haec ei continuo pleno iure debeatur. Hac sua professione re et verbis facta qui olim erant inimici et contemptores theocratiae quantam animi mutationem subierint clare enuntiant. Habet ergo regnum Dei hanc in se vim, ut ex hostibus et persecutoribus efficiat fideles et humiles cultores. Et revera quot facti sunt ex persecutoribus Ecclesiae defensores! Describitur ergo Ecclesia tamquam victrix et dominatrix gentium (Sanct.); « Si quispiam velit posteros eorum regum qui persecuti sunt Ecclesiam dicere qui nunc cum honoreet timore ad eam veniunt et divinam quasi civitatem suspiciunt, non discedit a scopo; videmus enim exemplis rem ad eum eventum deductam » (S. Cyr.) ; cf. 43, 14. Hanc rerum mutationem et maximam vim quam regnum Dei in animos gentium exercebit, ulterius vates describit ita, ut Ierusalem revera duplicia accepisse de manu Domini clare proponatur
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v. 43 « pro eo quod. fuisti derelicta et odio habita et non erat qui per te transiret, ponam te in superbiam saeculorum, gaudium in generationem et generalionem,
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v. 16 et suges lac gentium et mamilla regum lactaberis et scies, quia ego Dominus salvans te et redemptor tuus fortis lacob »; — vetus theocratia erat desolationi exposita, a gentibus odio habita, contempta, conculcata, et cum urbs Ierusalem ruinis prostrata iaceret, incolis erat destituta; instauratione autem fiet decus perpetuum, exsultatto vel deliciae generationis et. generationis (hebr.); cf. 49, 18 seq. 54, 1 seq.; ergo pro ignominia accipiet decus et gloriam ; pro odio erit cunctis gaudio et exsultationi. Inde gentium opibus quasi lacte nutrietur et regum benignitate quasi matrum amantissimarum cura sustentabitur (Osor.); ita experimento cognoscet quantae sit benignitatis et fortitudinis Dominus salvator. Pro mamilla regum LXX praebent zXouxc», Syrus et Chald. praedam !; ne modus loquendi sit nimis inusitatus, explica : nutricibus optimis, quales provideri solent regibus, tu traderis (cf. Sanct. Tir.). Notat Malv. : « contra nunc reges, o dedecus! Ecclesiam emungunt et exsugunt ». Ad externam hare dignitatem, venerationem, pompam addit propheta, quantopere interno valore et pretio instaurata theocratia emineat prae vetere. Id exprimitur symbolice, fore scil. aedificationem novam ex materia multo pretiosiore v. 1'| « pro aere afferam aurum et pro ferro afferam argentum et pro lignis aes et pro lapidibus ferrum et ponam visitationem tuam pacem et praepositos [uos iustiliam » ; — « magna hic ostenditur rerum mutatio, dum vilia et sordida cum pretiosis et raris commutantur » (Sanct.). Quale sit discrimen dignitatis et bonorum utrique foederi propriorum, hoc loco describitur; unde bene For. : « commutationem tristium in res laetas vidimus superiori versu; hic credo attingere prophetam commutationem etiam bonorum in alia bona » (sim. S. Hier. Cyr. Theod. Mald.) et exemplis illustrat Osor. : pro circumcisione baptisma, pro legis piaculis et umbris iustitiae et imaginibus solida iustitiae et sanctitatis ornamenta et sacramenta, pro aedificiis interituris aedes et moenia quae nunquam vel ab hoste dirui vel senio consumi possint etc. Symbolo ergo aedificationis forte cum allusione ad tempora opesque Salomonis in modo loquendi (cf. 3 Reg. 10, 21. 27. Lap. Tir.) ostenditur (cf. 34, 11. 12) alia lege aliisque plane modis novam institui theocratiam eamque ad altiorem dignitatem, stabilitatem instaurari. In auro et argento cernes dignitatem maiorem, ad quam conferes verba Christi : amen dico vobis, non surrexit inter natos mulierum maior Ioanne Baptista, qui autem minor est in regno coelorum maior est illo (Matth. 11, 11) et doctrinam S. Pauli de herede parvulo qui quamvis filius, sit tamquam servus sub tutoribus et actoribus et de dignitate illorum qui per baptismum induerunt Christum (Gal. 3, 21; 4, 4 seq). In hae autem urbe ita instaurata dominantur et custodiam habent paz et iustitia, duo illa quibus periodus messiana saepe declaratur, pax omnium bonorum cumulus, beatitas, iustitia ius et norma divina, sanctitas. Explica visitationem munus quale est pastoris vel magistratus officium (For. Sanct.); pax igitur eius reipublicae gubernacula tractabit (Osor.), pax leges imperii et dominationis dabit (cf. 2, 4) et iustitia vel sanctitas munus obibit vigilum vel custodum, ut sancte omnia et rite fiant, ne quid mali vel improbi clam irrepat. Igitur indoles instaurationis spiritualis quam clarissime designatur. Sic demum Sion restituitur secundum normam illam et formam quam apud Deum esse repositam propheta iterato nos docuit (cf. 1, 26; 49, 16). De personificatione pacis cf. 32, 16; 48, 8; 39, 14.
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v. 18 « Jon audietur ultra iniquitas in terra tua, vastitas et contritio in lerminis tuis, el occupabit salus muros tuos et portas tuas laudatio »; — simul cum improbitate aberunt quae ex illa iusto Dei iudicio consequuntur : vastitas et exitium (cf. 1, 1. Lev. 26, 11); prosperitas et securitas indicium est verae iustitiae et pietatis qua Dei populus legem divinam vita exprimit. Et eam adesse sanctitatem altero membro designatur : e£ vocas salutem muros tuos et portas tuas laudem (hebr.) i. e. salutis praesidio quasi muris munieris et laude divina et gratiarum actione qua salutem a Deo concessam celebras quasi portis ab hostium incursu protegeris. Salus messianica et huius salutis agnitio, celebratio, gratiarum actio praesidium constituunt theocratiae; in his omnis spes felicitatis reponitur. Bene perpendi oportet, quam distincte indoles spiritualis hisce denuo exprimatur. Non moenibus et portis urbs indiget, verum habet in salute et in laudatione huius salutis potentissimam suam protectionem (cf. Zach. 2, 5). Cum igitur muri consistant in salute, simul ab ipso propheta nobis explicatur, qua ratione aedificatio v. 10 et alibi (49, 11. 19) concipi debeat; uti 34, 11-14, sic hic quoque spiritualem intelligi aedificationem declaratur. Ceterum vide 926, 1. Urbs autem talis superior est vicissitudinibus rerum naturalium neque in lis iam ulla spes aut. beatitas collocatur, verum in solo Deo, qui cognitione sua ut lumine clarissimo atque nunquam deficiente omnia abundanter complet :
Cum pace et iustitia tamquam lege suprema omnia devinciantur et contineantur, longe aberit quodvis malum
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v. 19 « non erit tibi amplius sol ad. lucendum per diem nec splendor lunae illuminabit te, sed. erit tibà Dominus in lucem sempiternam et. Deus tuus in. gloriam tuam » ; — quanta luminis et gloriae abundantia Dominus oriturus sit super Ierusalem (v. 1), hic comparatione effertur; eius enim lucis splendore et sol et luna evanescere neque iam splendere videntur; unde magnitudo luminis divini infertur, quod cum simul sit sempiternum et omnia quae a rebus creatis praestari possint, eminentissime suppleat, urbem esse a rerum caducarum mutabilitate independentem innuitur. Urbs iam non alia luce regitur nisi « luce divina et intelligentia percepta quam credentium cordibus immittit universorum servator » (S. Cyr.) ; hac ergo omnia fiunt et disponuntur; non iam temporariam ac perituram gloriam ambiet urbs (Mald.), sed solus Deus erit laetitiae eius causa, in eo solo delectabitur (Mar.); ipse erit lux sempiterna, hisce in terris radiis suae doctrinae, favoris et gratiae illuminans, in coelo vero lumine gloriae et beatificae visionis in aeternum recreans ; unde hisce in terris solum inchoate, perfecte in coelis est nobis lux et gloria (cf. Lap. Tir.). Verba sane tam ampla sunt, ut et tempus et aeternitatem comprehendant (cf. S. Hier. Cyr. Theod. Sanct. Pint. Calm.) ; ea autem minime ita esse intelligenda ac si sol vel luna e rerum natura delerentur, et aliis locutionibus constat, de quibus vide 24, 23 et 30, 26, et sequentibus patet. Uti Dominus non novit vicissitudinis umbram, ita aliquid suae immutabilitatis quasi cum urbe communicare videtur
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v. 90 « non occidet ultra sol tuus et luna. tua non minuetur, quia erit tibi Dominus in lucem sempiternam et complebuntur dies luctus tui »; — sol tuus hoc loco eadem notione ac translatione dicitur, qua alibi de luce i. e. de felicitate est. sermo. Declaratur igitur status quidam permanens et immutabilis salutis, cuius ratio et fundamentum in luce Dei, in eius favore et gratia perenni constituitur; quare additur dies luctus esse completos i. e. urbem instauratam, novam theocratiam esse indefectibilem neque unquam fore, ut in similem luctum et miseriam demergatur, sicut vetus ; quare eo quoque nomine prae illa praestat. Cum itaque Dominus dicatur sol urbis, versus antecedens similitudinis nota fere intellecta explicandus erit : « non iam amplius lux tua, o Ecclesia, erit sicut lux solis, qui non semper nobis conservat quem induxit diem, neque quasi lunae splendor qui et ipse varius est et alienus et menstruis spatiis nobis eripitur, sed erit perpetuus, ita ut nulla mutatione deficiat aut quoquam abeat ab oculis Ecclesiae » (Sanct.). Hos locos ob oculos habuisse videtur propheta novi foederis Apoc. 21, 23; 22, 5; unde facile concludimus vatem hic complexu quodam ita loqui, ut plena rerum adimpletio habeatur in aeternitate. Quid luce illa divina urbem collustrante efficiatur, proponitur
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v. 21 « populus autem tuus omnes iusti, $n perpetuum hereditabunt terram, germen plantationis meae, opus manus meae ad glorificandum » ; — nünc est impletum in sanctitate novae theocratiae : plena est omnis terra gloria eius (6, 3); nunc vinea Domini facta est plantatio deliciarum (cf. 9, 1; 21, 2 seq.), et in ea sanctitate cernitur opus potentiae divinae, qua populum sanctum sibi creavit (cf. 19, 25) ad suam gloriam, uti supra dictum est 49, 3 et 55, 5. Et quia populus sanctus est, sine ulla perturbatione possidebunt terram 'et habitabunt in hereditate Domini ; vide ad 51, 92; 54, 9; terram possidere in vetere foedere idem erat atque in sorte a Domino data inhabitare, bonis foederis frui et certissimo pignore gratiae et benevolentiae Dei potiri. Haec cum in perpetuum promittantur, perpetua quoque Ecclesiae sanctitas et indefectibilitas denuo asseritur atque simul Ecclesiam triumphantem in hereditate Domini coelesti designari ipsa verborum amplitudine suadetur. Si enim iam in vetere foedere simul cum hereditate terrae palaestinensis docente S. Paulo (Hebr. 4, 3 seq.) altior patria et requies proponebatur, a fortiore in theocratia instaurata possessio terrae ita erit intelligenda, ut patria demum coelesti hereditas illa absolvatur, immo in ea potissimum: consistat. Eo enim modo Deus est lux perpetua, ad cuius fruitionem iustos vocari ex ipsius mortis tenebris vates iam 26, 19 docuit. Germen autem huius plantationis, uti decet plantationem divinam, fertilitate et amplitudine erit insigne; ita et communione nominis (cf. hebr. ^32 hic et 11, 4) et mentione incrementi et fertilitatis Ecclesia cum capite suo comparatur et intimus nexus inter Christum et Ecclesiam indicatur. Sicut enim 11, 1 de Christo : et surculus (germen) fructum afferet, ita hic in germine plantationis illud fructum afferet exponitur
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v. 22 « minimus erit in mille et parvulus in. gentem fortissimam ; ego Dominus in tempore eius subito faciam istud »; — i. e. ex parvis initiis populus Dei exorietur numero potens; vide ad 49, 91; 54, 1; 66, 8. Os. 1, 10. Mich. 4, 71 etc. Denuo indicatur salutem exorituram ex conditione humili idque per modum comparationis declaratur; ad locutionem confer : faciam te crescere vehementissime, faciam illum in gentem magnam, eris in gentem magnam etc. (Gen. 17, 6. 20; 18, 18) et : crescas in mille millia (Gen. 24, 60). Quod quam vere in Ecclesia impletum sit neminem latet '; « fuit olim Ecclesia in suis incunabulis exigua et cum acerbe iactaretur ab humana potentia vulgo putabatur infirma ; nunc iam illam pollicetur multitudinem, virtutem et robur, ut familia exigua numero in millia crescat i. e. in numerosam sobolem, et quae infirma erat in gentem robustam » (Sanct.). Simul innuitur Deum istam sobolem numerosam et potentem procreaturum esse per eos qui hominum iudicio parvi et pauci sunt; vide 1 Cor. 1, 21; quare bene monent For. Lap. eic. apostolos multa millia regno Dei aggregasse. Ita parvulum illud ab initio germen, parvulus ille surculus, quia a Domino plantatur, plurimum crescet et plurimos alios surculos germinabit et Is. 60, 99 431 producet. Quam continua fertilitate Ecclesia Dei sit praedita et quantum utilitatis unusquisque, dummodo gratiis concessis utatur, pro Ecclesiae incremento possit afferre, ea comparatione ostenditur. emum quasi sigillum divinum promissioni adeo laetae apponitur : ego Iahve in tempore suo accelerabo illud (hebr.); opus est enim Dei, opus gratiae; ipse Deus id debebit efficere; conatus humani et desideria in eo rerum ordine per se nihil efficiunt. Deus autem ipse faciet suo tempore, quando ipsi placuerit vel quando eius sapientiae tempus opportunum adesse videbitur. En, praeformatur illud : non est vestrum nosse lempora et momenta quae Pater posuit in sua potestate (Act. 4, 1)! Quando ergo instauratio futura sit, sola Dei scientia comprehendi vates enuntiat. Sed si plenitudo illa temporis advenerit, tunc Deus id quod promisit accelerabit, tanc subito et celeriter ad omnium admirationem, ità ut opus potentiae divinae innotescat, nova lerusalem, nova theocratia, Ecclesia exorietur (cf. 49, 18. 21; 66, 8). Quae Ecclesia ex gentibus potissimum colligenda cum in primitiis gentium, in magis scil. ad praesepe Domini vocatis, quasi primo orta sit, et cum in lis gloria Domini primo effulserit in lucem gentium, aptissime iubemur festo Epiphaniae tempore hoc vaticinium in lectionibus liturgicis recolere; idque eo magis quoniam eo festo Domino sollemnes gratiae aguntur, quia gentibus apparuit, quia id effectum est, ut gentes ambularent ad lucem Ierusalem et reges ad spleadorem ei exorientem (60, 3).
60:1
Isaias (HEB. JĒŠA-JĀH[Ā] "SALVATION [IS] YAHWEH", SEPTUAGINT 'HESAIAU)
… figure with I., who wrote: "Ecce Virgo concipiet et pariet Filium" (Is. 7:14); in the star De Rossi saw the true light, symbol of Christ, foretold by the same prophet: "Surge illuminare Ierusalem, quia venit lumen tuum et gloria Domini super te orta est" (ibid. 60:1-6). Garrucci, on the other hand, proposed identifying the figure as the prophet Balaam, who foretold the star: "Orietur stella ex Iacob" (Num. 24:17). Wilpert maintained De Rossi's opinion …
60:3
… (Ex. 22:21; 23:9; Lev. 19:33 ff.; Deut. 10:18 ff., etc.; cf. H. Lesêtre, Etranger, in DB, II, col. 204); they could embrace the Jewish religion (v. proselutti); and the prophets announce their aggregation to the messianic kingdom: Is. 2:2; 42:6; 49:6; 60:3; Zach. 2:15; 8:23; Mal. 1:11, etc. In the persecutions suffered upon the return from exile (Neh. 5:8; 9:2; 13:1-3) and particularly by the Seleucids (I-II Maccabees) there developed …
… which will be followed by a service of God in holiness and justice; a remission of sins, an enlightenment of those who sit in darkness, a directing of men's steps in the way of happiness, a visitation of the Sun that rises and comes from heaven (cf. Is. 60:3).
… The title of kings is attributed to the m., it seems for the first time, by St. Caesarius of Arles and by some apocrypha: it appears to derive from Ps. 71, 10 or Is. 60, 3.
60:4
… All the messianic prophecies bear this imprint (see, for example, Gen. 12:3; 18:18; 22:18; Ps. 2:8; 21:26-29; Is. 2:2; 60:4 ff.; Jer. 3:17; Dan. 2:44; Mal. 1:15). In the New Testament the texts that affirm the universalist character of the Church, the kingdom of God on earth, are innumerable. …
60:7
Cedar (Hebrew Qēdhār = "Bronzed by the Sun")
The Cedarenes are named together with the Nabateans (Gen. 25:13; 1 Chron. 1:29; Isa. 60:7). In the prophetic books the bēnē-Qédhār are the principal representatives of the Arab nomads dwelling in the desert east of the Jordan. …
60:13
… The Assyrians continued the spoliation, as did also the Israelites, as appears from the well-known account of the constructions of King Solomon (cf. I Reg. 5, 6, 9, 11, 13, etc.) and various species of conifers (Is. 60, 13), the Bible also recalls the wine of Lebanon (cf. Os. 14, 8), while poetically it speaks with admiration of the fragrant exhalations (cf. Cant. 4, 11, Hebrew text) of so many trees (Is. 35, 2).
60:17
… centuries B.C. the public officials of the island of Rhodes were called bishops (cf. F. Prat, Evēques, in DThC, V, coll. 1658-59). In the Septuagint translation this name designates governors (Iude, 9, 28), prefects (II Esdr. 11, 9), magistrates (Is. 60, 17), royal ambassadors (II Mach. 1, 46), and God himself (Iob. 20, 20; Sap. 1, 6). In the New Testament the word ἐπίσκοπος is used only five times, four of which designate the superiors …
60:20
… of Lazarus (ibid. 11, 1-44), make one see in J. ever more resplendent the revelation and the self-giving to men of the God of the Old Testament, who had revealed and promised himself as a source of living water (Jer. 2, 13; Ps. 35 [36], 10); as light (Is. 60, 20; Ps. 26 [27], 1); as Shepherd of the people (Is. 40, 11; Ps. 22 [23], 1-4).
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.