The office of Christ: the mission of the Apostles; the happiness of their converts.
Christ announceth himself to be sent from heauen to teach the truth, to heale and pardon the penitent, to comforte the desolate, and streingthen the weake. 4. whose Apostles shal constantly preach iustice in al the world. 10. And his Church shal reioyce.
1The spirit of the Lord is upon me, because the Lord hath anointed me: he hath sent me to preach to the meek, to heal the contrite of heart, and to preach a release to the captives, and deliverance to them that are shut up.Lo Spirito del Signore sopra di me, perchè il Signore mi ha unto, affinchè io annunziassi a' mansueti la buona novella: mi ha mandato a curare quelli, che hanno il cuore spezzato, a predicare la franchigia agli schiavi, e a' carcerati la libertà;THE spirit of the Lord vpon me, because the Lord hath annoynted me: to preach to the milde he sent me, that I should heale the contrite of hart, and preach indulgence to the captiues, and deliuerance to them that are shut vp.Spiritus Domini super me, / eo quod unxerit Dominus me; / ad annuntiandum mansuetis misit me, / ut mederer contritis corde, / et prædicarem captivis indulgentiam, / et clausis apertionem; 2To proclaim the acceptable year of the Lord, and the day of vengeance of our God: to comfort all that mourn:A predicare l'anno accettevole del Signore, e il giorno di vendetta pel nostro Dio; perchè io consolassi tutti quegli, che piangono;That I should preach the placable yeare to the Lord, and the day of vengeance of our God: that I might comfort al that mourne:ut prædicarem annum placabilem Domino, / et diem ultionis Deo nostro; / ut consolarer omnes lugentes, 3To appoint to the mourners of Sion, and to give them a crown for ashes, the oil of joy for mourning, a garment of praise for the spirit of grief: and they shall be called in it the mighty ones of justice, the planting of the Lord to glorify him.Affinchè io rendessi ai piagnenti di Sion, affinchè io dessi loro corona in luogo della cenere, olio di letizia invece delle lagrime, il manto di gloria in cambio dello spirito di tristezza, e gli abitatori di lei saran chiamati forti nella giustizia, piantazione del Signore, ond'ei sia glorificato.that I might appoint to the mourners of Sion, and geue them a crowne for ashes, the oyle of ioy for mourning, a mantel of prayse for the spirit of sorrowfulnes: and they shal be called in it the strong of iustice, planting of the Lord to glorifie.ut ponerem lugentibus Sion, / et darem eis coronam pro cinere, / oleum gaudii pro luctu, / pallium laudis pro spiritu mœroris; / et vocabuntur in ea fortes justitiæ, / plantatio Domini ad glorificandum. 4And they shall build the places that have been waste from of old, and shall raise up ancient ruins, and shall repair the desolate cities, that were destroyed for generation and generation.Ed eglino riedificheranno i luoghi da lungo tempo deserti, e le antiche rovine faran risorgere, e ristoreranno le città devastate, e rimase sole per generazioni, e generazioni.And they shal build the desertes from the begynning of the world, and shal erect the old ruines; and shal repayre the desolate cities, that were dissipated in generation and generationEt ædificabunt deserta a sæculo, / et ruinas antiquas erigent, / et instaurabunt civitates desertas, / dissipatas in generationem et generationem.
5And strangers shall stand and shall feed your flocks: and the sons of strangers shall be your husbandmen, and the dressers of your vines.E saran pronti gli stranieri, e pascoleranno le vostre gregge: e i figli de' forestieri saranno vostri lavoratori, e vignaiuoli.And aliens shal stand, and feede your cattel: and the children shal be your husbandmen, and dressers of the vines.Et stabunt alieni, et pascent pecora vestra, / et filii peregrinorum agricolæ et vinitores vestri erunt. 6But you shall be called the priests of the Lord: to you it shall be said: Ye ministers of our God: you shall eat the riches of the Gentiles, and you shall pride yourselves in their glory.E voi sarete chiamati sacerdoti del Signore: a voi sarà dato il nome di Ministri del nostro Dio: voi sarete alimentati colle ricchezze delle genti, e della gloria di queste sarete gloriosi.And you shal be called the priestes of the Lord: to you it shal be sayd: The ministers of our God: you shal eate the strength of the Gentiles, and in their glorie you shal be proude.Vos autem sacerdotes Domini vocabimini: / Ministri Dei nostri, dicetur vobis, / fortitudinem gentium comedetis, / et in gloria earum superbietis. 7For your double confusion and shame, they shall praise their part: therefore shall they receive double in their land, everlasting joy shall be unto them.Per la doppia confusione, e vergogna vostra renderete grazie della porzione toccata a voi: per questo nella lor terra avran parte doppia, sempiterna sarà la loro allegrezza;For your double confusion and shame, they shal prayse their part: for this cause shal they receiue duble in their land, euerlasting ioy shal be to them.Pro confusione vestra duplici et rubore, / laudabunt partem suam; / propter hoc in terra sua duplicia possidebunt, / lætitia sempiterna erit eis. 8For I am the Lord that love judgment, and hate robbery in a holocaust: and I will make their work in truth, and I will make a perpetual covenant with them.Perocché io il Signore, che amo la rettitudine, e odio la rapina conversa in olocausto: ed io farò, che le opere loro siano nella verità, e con essi stabilirò eterna alleanza.Because I am the Lord that loue iudgement, & hate robberie in holocaust: and I wil geue their worke in truth, and make a perpetual couenant with them.Quia ego Dominus diligens judicium, / et odio habens rapinam in holocausto; / et dabo opus eorum in veritate, / et fœdus perpetuum feriam eis. 9And they shall know their seed among the Gentiles, and their offspring in the midst of peoples: all that shall see them, shall know them, that these are the seed which the Lord hath blessed.E sarà conosciuta tralle genti la loro semenza, e la loro stirpe in mezzo ai popoli; tutti quei, che li vedranno, li riconosceranno per esser essi quel seme, cui diè benedizione il Signore.And they shal know their seede in the Gentiles, and their bud in the middes of peoples; al that shal see them, shal know them, that these are the seede which the Lord hath blessed.Et scient in gentibus semen eorum, / et germen eorum in medio populorum; / omnes qui viderint eos cognoscent illos, / quia isti sunt semen cui benedixit Dominus.
10I will greatly rejoice in the Lord, and my soul shall be joyful in my God: for he hath clothed me with the garments of salvation: and with the robe of justice he hath covered me, as a bridegroom decked with a crown, and as a bride adorned with her jewels.Grandemente mi rallegrerò io nel Signore, e l'anima mia esulterà nel mio Dio; perchè egli mi ha rivestita della veste di salute; e del manto di giustizia mi ha addobbata, come sposo adorno di corona, e come sposa abbellita delle sue gioie;Reioycing I wil reioyce in our Lord, and my soule shal be ioyful in my God: because he hath clothed me with the garments of saluation: and with the garment of iustice he hath compassed me, as a bridgrome decked with a crowne, and as a bride adorned with her iewels.Gaudens gaudebo in Domino, / et exsultabit anima mea in Deo meo, / quia induit me vestimentis salutis, / et indumento justitiæ circumdedit me, / quasi sponsum decoratum corona, / et quasi sponsam ornatam monilibus suis. 11For as the earth bringeth forth her bud, and as the garden causeth her seed to shoot forth: so shall the Lord God make justice to spring forth, and praise before all the nations.Imperocché siccome la terra butta i suoi germogli, e come un giardino la semenza in esso gettata, così il Signore Dio germinar farà la giustizia, e la sua laude nel cospetto di tutte le genti.For as the earth bringeth forth her spring, and as the garden shooteth forth his seede: so shal our Lord God make iustice to spring forth, and prayse before al the Gentiles.Sicut enim terra profert germen suum, / et sicut hortus semen suum germinat, / sic Dominus Deus germinabit justitiam / et laudem coram universis gentibus.
61:1
Haydock
Lord. Hebrew adds, "God." Adonai seems to have been inserted to prevent the pronunciation of Jehovah, (Kennicott) which alone occurs in the Septuagint, Arabic, and in St. Luke, 4:18. (Haydock)
Haydock
Thus Elohim may have been substituted for Jehovah, Genesis 22:8., as [in] [Genesis xxii.] ver. 14, "Abraham called the name of that place Jehovah jireh, because he had said that day on the mount: Jehovah will provide" a victim, even Jesus Christ in the same place. Perhaps no part of the Bible is "so absurdly translated" as this, (Kennicott) by Protestants. (Haydock)
Calmet
St. Luke follows the Septuagint in his quotation, only instead of to preach a, etc., he has an explanation, to set at liberty them that are bruised. Isaias may here speak of himself, (Chaldean) yet only as a figure of Christ. The Jews admit that the Messias is meant. Christ had received the Holy Spirit at the Jordan, John 1:32. He performed these works, (Luke 7:22.) particularly addressing his discourse to the meek and poor, Sophonias 3:12., and Zacharias 11:7., and 1 Corinthians 1:26. (Calmet)
Worthington
He was not anointed with oil, like Aaron, but with the Holy Ghost; so that of his fullness others must receive, Acts 10:39., etc. (Worthington)
61:2
Year of Jubilee, (Jeremias 25:11.) when the Jews should be delivered, as a figure of Christ's redemption.
Haydock
Vengeance, when the Chaldeans, etc., should perish, (Calmet) and all obstinate sinners, at the day of judgment. (Haydock)
61:3
Glorify. The rulers shall act with justice, Isaias 60:17, 21.
61:4
Ruins, as the Jews did, Isaias 58:12. The apostles preached to the Gentiles, who had been long neglected.
61:5
Vines. Bishops were soon chosen from among the Gentiles. The Machabees subdued the neighbouring nations, 1 Machabees 15:28.
61:6
Priests. They were greatly honoured, (Exodus 19:6.) so that the sons of David had the appellation. The Jews had still to labour as before. Christians become heirs to these promises, and are styled a royal priesthood, 1 Peter 2:9., and Apocalypse 1:6. They have received the Scriptures from the Jews, and employ human sciences for the advancement of religion. The wisest pagans yield to the force of truth.
61:7
Worthington
Part: God, or the land. Converts shall bless God for having withdrawn them from the crowd of infidels, and they will rejoice in suffering for his sake, (Calmet) preferring their lot before that of unbelievers. Before this change the apostles grieved. (Worthington)
61:8
Eusebius † AD 339
Holocaust. The pagans saw such things were improper victims. (Eusebius, praep. 4:14.)
Haydock
Septuagint, "hate unjust plunder." (Haydock)
Therefore will I subject the strangers to you, ver. 5.
Truth. I will grant a sure reward.
Covenant. These of Nehemias and the Machabees were soon forgotten: but Christ's covenant shall abide for ever.
61:9
Blessed. The Jews are visibly the reverse. The Church flourishes in spite of domestic and foreign enemies.
61:10
Jewels. Apocalypse 21:2. Jerusalem, or rather the Church, praises God.
61:11
Calmet
Nations, whose conversion is implicitly foretold. All behold the justice which God has treated both his people and their oppressors. (Calmet)
61:1
Our Sauiour was not, neither needed to be visibly annoynted, as Aaron, Dauid, & others were; but inuisibly by God, vvith oyle of gladnes, aboue al others. Ps. 44. v. 8. vvith the Holie Ghost, and with powre Act. 10. v. 39. of vvhose fulnes al others receiue. Ioan. 1. v. 16.
Concordance Luc. 4. v. 18.
61:7
It was a griefe and sorow to the Apostles & first preachers of Christs Gospel that both the Iewes departed from God, & Gentiles stil folowed idolatrie, but shortly after, manie were conuerted.
And preferred their owne happie lotte before al other Iewes & Gentiles.
61:1
St Barnabas † AD 61 The Epistle of Barnabas 14
… because He hath anointed me to preach the Gospel to the humble: He hath sent me to heal the broken-hearted, to proclaim deliverance to the captives, and recovery of sight to the blind; to announce the acceptable year of the Lord, and the day of recompense; to comfort all that mourn.”
St Irenaeus of Lyons † AD 202 Against Heresies 3.9.3
… He hath sent Me to preach the Gospel to the lowly, to heal the broken up in heart, to proclaim liberty to the captives, and sight to the blind; to announce the acceptable year of the Lord, and the day of vengeance; to comfort all that mourn.”
St Irenaeus of Lyons † AD 202 Against Heresies 3.17.1
… But what really was the case, that did they record, [namely,] that the Spirit of God as a dove descended upon Him; this Spirit, of whom it was declared by Isaiah, “And the Spirit of God shall rest upon Him,” as I have already said. And again: “The Spirit of the Lord is upon Me, because He hath anointed Me.”
St Irenaeus of Lyons † AD 202 Against Heresies 3.18.3
… For in the name of Christ is implied, He that anoints, He that is anointed, and the unction itself with which He is anointed. And it is the Father who anoints, but the Son who is anointed by the Spirit, who is the unction, as the Word declares by Isaiah, “The Spirit of the Lord is upon me, because He hath anointed me,”
St Irenaeus of Lyons † AD 202 Against Heresies 4.23
… For this reason, too, did the Lord Himself read at Capernaum the prophecies of Isaiah: “The Spirit of the Lord is upon Me, because He hath anointed Me; to preach the Gospel to the poor hath He sent Me, to heal the broken-hearted, to preach deliverance to the captives, and sight to the blind.”
Tertullian † AD 220 The Five Books Against Marcion 4.14
… Accordingly, He who began (His course) with consolation for the poor, and the humble, and the hungry, and the weeping, was at once eager to represent Himself as Him whom He had pointed out by the mouth of Isaiah: “The Spirit of the Lord is upon me, because He hath anointed me to preach good tidings unto the poor.”
Tertullian † AD 220 Against Praxeas 11
… I have given Thee for a light to the Gentiles, that Thou mayest be their salvation to the end of the earth.” Hear now also the Son’s utterances respecting the Father: “The Spirit of the Lord is upon me, because He hath anointed me to preach the gospel unto men.”
St Hippolytus † AD 235 On Daniel 2.17
17. And for this reason Gabriel says: “And to anoint the Most Holy.” And the Most Holy is none else but the Son of God alone, who, when He came and manifested Himself, said to them, “The Spirit of the Lord is upon me, because He has anointed me;”
Origen † AD 254 Origen's Commentary on the Gospel of John 6.23
… Does not this Gospel say, “He was in the world, and the world was made by Him, and the world knew Him not.” And this is why those to whom the Logos is He “whom you know not,” do not know Him: they have never gone out of the world, but the world does not know Him. But at what time did He cease to be among men? Was He not in Isaiah, when He said,
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 2.11
… “The Spirit of the Lord is upon me; on account whereof He hath anointed me: He hath sent me to tell good tidings to the poor; to heal the bruised in heart, to preach deliverance to the captives, and sight to the blind, to proclaim the acceptable year of the Lord, and the day of retribution.”
Novatian † AD 258 A Treatise of Novatian Concerning the Trinity 29
… and the Spirit of the fear of the Lord shall fill Him.” This self-same thing also he said in the person of the Lord Himself, in another place, “The Spirit of the Lord is upon me; because He has anointed me, He has sent me to preach the Gospel to the poor.”
St Peter of Alexandria † AD 311 The Canonical Epistle, with the Commentaries of Theodore Balsamon and John Zonaras 2
… “The spirit of the Lord is upon me, because He hath anointed me to preach the Gospel to the poor; He hath sent me to heal the broken-hearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised; to preach the acceptable year of the Lord, and the day of recompense unto our God.”
Eusebius of Caesarea † AD 339 The Church History of Eusebius 1.3.13
… And this is taught also again by Isaiah, who exclaims, as if in the person of Christ himself, “The Spirit of the Lord is upon me; therefore hath he anointed me. He hath sent me to preach the Gospel to the poor, to proclaim deliverance to captives, and recovery of sight to the blind.”
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 1.12
… And moreover for this reason, not as Aaron or David or the rest, was He anointed with oil, but in another way above all His fellows, ‘with the oil of gladness,’ which He Himself interprets to be the Spirit, saying by the Prophet, ‘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 16.30
… So again, Jacob My servant ,….. I have put My Spirit upon Him . And again, I will pour My Spirit upon thy seed ; and again, And now the Lord Almighty and His Spirit hath sent Me ; and again, This is My covenant with them, saith the Lord, My Spirit which is upon thee ; and again, The Spirit of the Lord is upon Me, because He hath anointed Me
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 41
XIII. This was proclaimed by the Prophets in such passages as the following:—The Spirit of the Lord is upon me;
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 45
… And “The blessed crown of Goodness,”—being on every side equal to Himself and alike; and not only this, but also as giving life to all the circle of the virtues, gently commingled and intermixed with each other, according to the Law of Love and Order.
St Ambrose of Milan † AD 397 On the Holy Spirit 1.8
91. But perchance they would not be moved by the example of apostles, and so let us use divine utterances; for it is written: “Jacob is My servant, I will uphold him; Israel is My elect, My soul hath upheld him, I put My Spirit upon him.” The Lord also said by Isaiah: “The Spirit of the Lord is upon Me, because He hath anointed Me.”
St Ambrose of Milan † AD 397 On the Holy Spirit 3.1.1
… and that as He sent the Spirit, so the Spirit sent the Son of God. For the Son of God says: “The Spirit of the Lord is upon Me, because He hath anointed Me, He hath sent Me to preach the Gospel to the poor, to proclaim liberty to the captives, and sight to the blind.”
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 2.9
75. Regard not, therefore, the narrow bounds of human language, but the plain meaning of the words, and believe facts accomplished. Bethink you that our Lord Jesus Christ said in Isaiah that He had been sent by the Spirit.
Rufinus of Aquileia † AD 411 A Commentary on the Apostles' Creed 6
… Jesus is made Christ, being anointed with the Holy Spirit, as the Scripture saith of Him “Whom the Father hath anointed with the Holy Spirit sent down from heaven.” And Isaiah had prefigured the same, saying in the person of the Son, “The Spirit of the Lord is upon Me, because He hath anointed Me, He hath sent Me to preach good tidings to the poor.”
St Augustine of Hippo † AD 430 On the Holy Trinity 1.11
… because He hath anointed me to preach good tidings unto the meek He hath sent me to proclaim liberty to the captives,”
St Augustine of Hippo † AD 430 A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants 1.54
… “The Spirit of the Lord is upon me, because He hath anointed me: to preach glad tidings to the poor hath He sent me, that so I may refresh all who are broken-hearted,—to preach deliverance to the captives, and to the blind sight.”
Theodoret of Cyrus † AD 458 Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 1
“Hear Him saying, ‘The Spirit is upon me because He hath anointed me.’
St John of Damascus † AD 749 An Exact Exposition of the Orthodox Faith 3.29
… in order that just as He brought the message of peace to those upon the earth, and of release to the prisoners, and of sight to the blind
St John of Damascus † AD 749 An Exact Exposition of the Orthodox Faith 4.9
… For Christ is the Son of the Living God , Whom the Father anointed with the Holy Spirit : in the words of the divine David, Therefore God, thy God, hath anointed thee with the oil of gladness above thy fellows . And Isaiah also speaking in the person of the Lord says, The Spirit of the Lord is upon me because He hath anointed me
61:2
St Irenaeus of Lyons † AD 202 Against Heresies 2.22.1
… Moreover, they affirm that He suffered in the twelfth month, so that He continued to preach for one year after His baptism; and they endeavour to establish this point out of the prophet (for it is written, “To proclaim the acceptable year of the Lord, and the day of retribution”
Tertullian † AD 220 An Answer to the Jews 11
For, again, it is for these deserts of yours that Ezekiel announces your ruin as about to come: and not only in this age —a ruin which has already befallen—but in the “day of retribution,”
Tertullian † AD 220 The Five Books Against Marcion 4.14
… “The Spirit of the Lord is upon me, because He hath anointed me to preach good tidings unto the poor.” “Blessed are the needy, because theirs is the kingdom of heaven.” “He hath sent me to bind up the broken-hearted.” “Blessed are they that hunger, for they shall be filled.” “To comfort all that mourn.”
61:3
Tertullian † AD 220 The Five Books Against Marcion 4.14
… of heaven.” “He hath sent me to bind up the broken-hearted.” “Blessed are they that hunger, for they shall be filled.” “To comfort all that mourn.” “Blessed are they that weep, for they shall laugh.” “To give unto them that mourn in Sion, beauty (or glory) for ashes, and the oil of joy for mourning, and the garment of praise for the spirit of heaviness.”
John Cassian † AD 435 The Twelve Books on the Institutes of the Cœnobia, and the Remedies for the Eight Principal Faults 5.1
… first, Gluttony or the pleasures of the palate; secondly, Fornication; thirdly, Covetousness, which means Avarice, or, as it may more properly be called, the love of money, fourthly, Anger; fifthly, Dejection; sixthly, “Accidie,”
61:8
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 1.12
… ‘The Righteous Lord loveth righteousness; Thou hatest all them that work iniquity ,’ and ‘The Lord loveth the gates of Sion, more than all the dwellings of Jacob ;’ and, ‘Jacob have I loved, but Esau have I hated ;’ and in Isaiah there is the voice of God again saying, ‘I the Lord love righteousness, and hate robbery of unrighteousness
Pope St Gregory I the Great † AD 604 The Book of Pastoral Rule 3.21
… another thing to sin on account of shewing mercy; which can no longer indeed be called mercy, since it cannot grow into sweet fruit, being embittered by the poison of its pestiferous root. For hence it is that the Lord through the prophet rejects even sacrifices themselves, saying, I the Lord love judgment, and I hate robbery in a whole burnt offering (
61:9
Pseudo-Clement The First Epistle of the Blessed Clement, the Disciple of Peter the Apostle 9
… For in this “do ye appear to the world as lights, in that ye give heed to the Word of life,” and thus ye are in truth the praise, and the boast, and the crown of rejoicing, and the delight of good servants in our Lord Jesus Christ. For all who see you will “acknowledge that ye are the seed which the Lord hath blessed;”
Pseudo-Clement The Second Epistle of the Same Clement 6
… For, “whether we eat, or drink, or do anything else, let us do it as for the glory of God.” Let “all those who see us acknowledge that we are a blessed seed,”
61:10
Tertullian † AD 220 The Five Books Against Marcion 4.11
… His going forth is from the end of the heaven, and His return is back to the end of it again.” By the mouth of Isaiah He also says exultingly of the Father: “Let my soul rejoice in the Lord; for He hath clothed me with the garment of salvation and with the tunic of joy, as a bridegroom. He hath put a mitre round about my head, as a bride.”
Eusebius of Caesarea † AD 339 The Church History of Eusebius 10.4.48
… he hath bedecked me like a bridegroom with a garland, and he hath adorned me like a bride with jewels; and like the earth which bringeth forth her bud, and like a garden which causeth the things that are sown in it to spring forth, thus the Lord God hath caused righteousness and praise to spring forth before all the nations.’
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 3.2
For now meanwhile thou standest outside the door: but God grant that you all may say, The King hath brought me into His chamber . Let my soul rejoice in the Lord: for He hath clothed me with a garment of salvation, and a robe of gladness: He hath crowned me with a garland as a bridegroom
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 19.10
… But though in former times death was mighty and devoured, at the holy Laver of regeneration God has wiped away every tear from off all faces . For thou shalt no more mourn, now that thou hast put off the old man; but thou shalt keep holy-day , clothed in the garment of salvation
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 22.8
… of course we mean not this, that thou art always to wear white raiment; but thou must be clad in the garments that are truly white and shining and spiritual, that thou mayest say with the blessed Esaias, My soul shall be joyful in my God; for He hath clothed me with a garment of salvation, and put a robe of gladness around me
St Gregory of Nyssa † AD 395 On the Baptism of Christ 1
… For all these things then let us sing to God that hymn of joy, which lips touched by the Spirit long ago sang loudly: “Let my soul be joyful in the Lord: for He hath clothed me with a garment of salvation, and hath put upon me a robe of gladness: as on a bridegroom He hath set a mitre upon me, and as a bride hath He adorned me with fair array
St John Chrysostom † AD 407 Homilies on Ephesians 13
Moral . Our part then is, never to put off the garment of righteousness, which also the Prophet calls, “the garment of salvation” (
St Augustine of Hippo † AD 430 Ten Homilies on the First Epistle of John 1.2
… because it is written, “And they twain shall be one flesh;” and the Lord saith in the Gospel, “Therefore they are no more twain but one flesh. And Esaias remembers right well that they are two: for speaking in the person of Christ he saith, “He hath set a mitre upon me as upon a bridegroom, and adorned me with an ornament as a bride.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 75.4
… in Christ and in the Church.” And He Himself in the Gospel, “Therefore no longer two, but one flesh.” For in order that ye may know these in a manner to be two persons, and again one by the bond of marriage, as one He speaketh in Isaiah, and saith, “As upon a Bridegroom he hath bound upon me a mitre, and as a Bride he hath clothed me with an ornament.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 102.2
… “From the ends of the earth will I call upon Thee, when my heart is in heaviness.” He is afflicted because He is also Christ; who in the Prophet’s words calleth Himself both Bridegroom and Bride: “He hath bound on me the diadem as on a bridegroom, and as a bride hath adorned me with an ornament.”
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1. The Spirit of the Lord is upon me. — The Prophet described in the preceding chapter the wonderful conversion of the Church of the Gentiles to Christ, her espousal, her confluence and her joy; now he brings forward the cause of this, namely her spouse Christ the Lord, who is about to bring about this conversion and espousal. He therefore introduces Him speaking here, and giving the reason for His legation and mission into the world, namely that He was anointed and inaugurated king of Sion and the Church, in order that He might heal and restore all the afflicted Sionites. Wherefore, although St. Thomas and some others think that Isaiah speaks here, and says that he was sent to the Jews to announce to them liberation from Babylonian captivity; and that Isaiah was a type of Christ, who freed men from sin and hell; this does not seem to be true. For Christ Himself explains this passage concerning Himself, Luke IV, 18; for when He read in the Synagogue before the Jews and Rabbis this passage of Isaiah, He said: "Today this prophecy is fulfilled in your ears;" because namely, I Christ am He of whom Isaiah speaks. "Upon me" indeed, that is upon my humanity, the Spirit of the Lord rested. For inasmuch as I am God, just as I have the Godhead, so I have the same common and essential spirit with the Father and the Holy Spirit. And hence Christ is called in Hebrew Messias, in Greek Christus, in Latin Unctus; for by this unction He was consecrated king and redeemer of the world, and head of the Church militant and triumphant. Note: For that which the Septuagint translates, for the sake of which, St. Luke translates, for the reason that, which can be taken in two ways. First, so as to signify the final cause of the past unction, as if to say the Holy Spirit descended upon me in baptism, and impelled me to the office of Messias to be actually carried out; because for this purpose He anointed me from the beginning and appointed me, as I have already explained. Second, for the reason that, can be taken for therefore or for that reason, so as to signify not the cause, but the effect of the descent of the Holy Spirit, as if to say the Holy Spirit descended upon me; for that reason with His gifts, as it were effects, He anointed and filled me. Regarding which note that the Holy Spirit is the cause of gifts, and therefore is prior to them in the genus of efficient cause; because He Himself causes and produces these gifts in the soul of Christ and of Christians: in the genus however of material and final cause, He is as it were posterior to them. For materially, so to speak, the soul of Christ, and that of any Christian, does not receive the Holy Spirit otherwise than through His gifts; whence in a certain way it first receives the gifts, and through the gifts the Holy Spirit Himself. Similarly in the genus of final cause, the Holy Spirit is given to the soul as for this end, that He might communicate His gifts to it: whence these gifts in the genus of final cause are as it were prior to the Holy Spirit. Both therefore are truly said, namely the Holy Spirit descended upon Christ, for the reason that or because He anointed Him; for through the unction, and through the gifts He descended and was infused into Christ. Conversely the Holy Spirit descended upon Christ, so that He might anoint Him, or for that reason He anointed Him with His grace and His gifts; for He Himself is the efficient cause of His gifts. There is therefore no tautology here, but a fitting reciprocity. For rightly from the gifts inhering in Christ, it is inferred that the Holy Spirit, the author of gifts, is in Him, and conversely from the Holy Spirit dwelling in Christ, it is rightly inferred that the gifts and effects of the Holy Spirit inhere in Him. Add, that this descent of the Holy Spirit upon Christ is especially understood as visible, which was in His baptism, as I said; and then the sense is, as if to say, Because Christ was anointed with the grace of the Holy Spirit invisibly in His incarnation; hence the Holy Spirit the author of grace was always with Him; and this He showed visibly in baptism, descending upon Him bodily in the form of a dove; for in Scripture often something is said to be done, when such a thing is publicly shown and demonstrated to be or to have been. Moreover, the Holy Spirit invisibly descended invisibly upon Christ from the first instant of his conception, but visibly descended upon him in his baptism; whence immediately after his baptism, fasting and temptation, he came into the synagogue and said that this oracle of Isaiah concerning himself was then fulfilled. Then he healed the sick and did those things which Isaiah here predicts he would do. Whence the Fathers, St. Jerome, Irenaeus, Athanasius, Augustine, Bede, and from them Toletus in Luke IV, 18, indeed St. Peter himself, Acts X, 38, assert that these things were fulfilled in the baptism of Christ, when the Holy Spirit descended in the form of a dove upon Christ, and the voice of the Father was heard: "This is my beloved Son, in whom I am well pleased: hear him." For by this visible sign, equally as by the voice, Christ was declared and consecrated as it were outwardly before the people as teacher, Prophet, lawgiver and redeemer of the world, and appointed to preach the gospel to the poor; whence immediately from his baptism, the operation and effect of this Spirit in Christ showed itself. For, as St. Luke says, cap. IV, vers. 1: "Jesus, being full of the Holy Ghost, returned from the Jordan; and was led by the Spirit into the desert." And when the fasting of 40 days and the temptations of the devil were finished; vers. 14: "And Jesus returned in the power of the Spirit into Galilee. And he taught in their synagogues. And he came to Nazareth into the synagogue," where he read and explained this passage of Isaiah, and said it was fulfilled. The sense therefore is, as if to say, the Spirit of the Lord descended upon me, then secretly in my birth, then rather openly and publicly in my baptism, when I was about to begin the office imposed upon me by the Father, namely to teach and preach, and this Spirit impelled me to teach, preach, and console, and to heal the afflicted and mourning in Sion, as follows. Because the Lord hath anointed me. — He gives the reason why the Holy Spirit came upon him, because namely that same Spirit had already anointed him from his birth for this office. Thus Theophylactus, Maldonatus, Jansenius, in Luke cap. IV. Note: This anointing of Christ was made in the incarnation, first, by the grace of hypostatic union; second, by the fullness of created and infused graces, flowing from the union already mentioned. Whence St. Peter, explaining this passage of Isaiah and the anointing of Christ, Acts X, 38, says: "You know that the word was made through all Judea: for beginning from Galilee, after the baptism which John preached, Jesus of Nazareth: how God anointed him with the Holy Ghost, and with power." For Christ received grace, not of any private faithful person and saint, but the grace of the head, that is the fullness of graces, which as redeemer and head of the Church he would pour forth into all his members. Wherefore other Saints are said to be anointed with grace and gifts of the Holy Spirit, but Christ is said to be anointed with the Holy Spirit himself, and with the fullness of all graces. Thus St. Basil, lib. On the Holy Spirit, cap. XXVI. The Holy Spirit therefore is said to have descended upon Christ in his baptism, because this descent was openly shown by the dove, although long before it had descended upon him secretly through the grace both of union and of habitual grace. To preach unto the meek. — Note: These words are to be connected with the preceding, and thus these are to be punctuated: "Because he hath anointed me to preach unto the meek, he hath sent me to heal the contrite of heart." Thus the Septuagint, Forerius, Vatable, Jansenius, Maldonatus and others connect and punctuate; for the end of the anointing of Christ is signified here, as if to say, Christ was anointed for this, that he might preach unto the meek, that is as the Septuagint and St. Luke, that he might preach the gospel to the poor. Thus Irenaeus, lib. I, X; Hilary, in Psalm. LII; Tertullian, lib. IV Against Marcion. XIV; Ambrose, Theophylactus and Bede in Luke IV. Here therefore the Prophet describes the duties and offices of the Messiah, to which he himself was anointed, and from which he himself was called Christ, namely these are, to preach the gospel to the poor, to heal the contrite of heart, to free the captives, etc. Note first: "To preach" here is the same as to preach the gospel, that is to bring glad tidings to the afflicted, of liberation, grace and salvation: for this is the Hebrew בשר bissar; whence the Gospel of Matthew is called Besora matthai. Second, the Hebrews call the meek poor, because poverty compels them to bow their neck, to endure adversities, to pray, and in all things tames and makes them meek. You ask, who are these poor? I answer, first, St. Ambrose, Origen and Theophylactus, in Luke IV, understand by the poor men, especially Gentiles, who on account of sins were impoverished, that is, destitute of grace and salvation; especially those who acknowledged themselves to be such. For to these Christ preached the Gospel, that is, consoled them. Second, St. Jerome here, Tertullian, book IV Against Marcion, chapter XIV, Eusebius, book III Demonstration I, understand the poor in spirit; for to these Christ preached the Gospel, saying: "Blessed are the poor in spirit, for theirs is the kingdom of heaven." Third and most plainly, the poor are properly understood here as the needy, and those who are of slender fortune (for this is what the Greek πτωχοί signifies), such as were the Apostles, and the multitude of the common people, who followed Christ and eagerly received his words and teachings; whereas the rich and powerful, such as the Scribes and Pharisees, despised them, indeed opposed themselves to them. See the words in I Corinthians chapter I, 26. This is what Christ, in Matthew XI, verse 2, answered to the disciples of St. John the Baptist asking whether he was the Messiah, saying among other things: "The poor are evangelized," that is to say, From this fact that I teach the poor multitudes and preach the Gospel to them, as from a certain sign which Isaiah assigned to the Messiah, gather and know that I am Christ and the Messiah. The reason why Christ preached the Gospel especially to the poor was, that his preaching was and is concerning the contempt of riches and the world, concerning mortification, the cross, etc., which the poor eagerly embrace, that they may console and encourage themselves in their poverty, but which the rich flee and hate, who delight in their riches and are proud. Thus we see even now that the poor are more capable of virtue and holiness than the rich. Whence St. James says, chapter II, 5: "Hath not God chosen the poor in this world, rich in faith, and heirs of the kingdom which God hath promised to them that love him?" See here how unlike is the spirit of God to the spirit of the world: for the spirit of God seeks the poor, the spirit of the world the wealthy and splendid; the spirit of Christ constitutes life and glory in the cross, poverty and endurance, which the spirit of the world assigns to riches and delights. To heal the contrite of heart. — "Contrite," that is, sinners compunct and penitent from the consciousness of their crimes. Thus Tertullian and Bede in the place cited, and St. Basil in Psalm XXXIII, and Toletus in Luke IV. Second and better, the contrite are here called Jews and Gentiles, who pressed down and almost oppressed by the burden both of sins, and of the Mosaic law, and of infidelity and ignorance of divine things, and, as Tertullian reads it, crushed, were in a most afflicted heart and mind. Thus Hilary, Theophylactus and Jansenius in the places cited. For by this burden and affliction Christ freed them; although they, feeling their affliction, did not acknowledge it, nor seek a physician. For "to heal" in Hebrew is לחבש lachabosh, that is, I would bind or fasten. Thus Symmachus and Theodoret. Whence Forerius translates: That I might bring upon bindings to the contrite of heart; Vatable: That I might bind the wounds of the contrite of heart. The metaphor is taken from surgeons who bind broken and bruised limbs with their bandages. Christ therefore was not only our physician, but also our surgeon, who with his own hand treated our contusions, fractures and foul wounds, expressed and purged out the pus and corruption, poured in oil and wine like the Samaritan, applied poultices and bound them up, and thus healed and restored them to wholeness. For this is the Messiah or Christ, that is, the anointed and anointing one; indeed, pricking and anointing that he may heal, "when," as Isaiah says in chapter XXX, 26, "the Lord shall have bound up the wound of his people." And I would preach to the captives (under the power of the demon and sin), forgiveness, — that is, as St. Luke says, "remission" and liberty. For the Hebrew דרור deror properly signifies liberty. It alludes to the liberty from the captivity of Babylon, given by Cyrus; for this was a type of the spiritual liberty given by Christ, indeed St. Thomas and Hugh understand these literally of Cyrus. But not rightly. For first, Christ, in Luke IV, 18, explains these literally among the Jews of himself. Second, because Cyrus did not restore sight to the blind, but Christ did: of which presently; the rest also are too lofty to be fitting for Cyrus. And to the bound (in Hebrew it is אסורים asurim, that is, bound, chained, such as are shut up in prison) Opening, — namely of the prison. The Septuagint and from them St. Luke translate in the same sense: "And sight to the blind." For those who are shut up in a dark prison dwell in darkness as if blind. Thus the Chaldean, Sanchez and others. Better you would say with Maldonato and Forerius, that the Septuagint, as most learned in the Hebrew language, learned to explain the Hebrew well, when they translate opening for the shut, sight for the blind. For the Hebrews call those shut, namely in eyes (as the Poet said: "Moles captured in eyes"), blind: whence they call opening illumination and the restoration of sight; otherwise indeed τὸ shut would not be distinguished from τῷ captives, which preceded; for blindness, whether it be intrinsic, namely in the eyes, or extrinsic, such as darkness and shadows, binds as it were and closes the eyes. For thus concerning the Egyptians groping and feeling in darkness the Wise One says, cap. XVII, 2: "Bound with chains of darkness and of a long night;" and vers. 17: "For all were bound together with one chain of darkness." Hence also the Hebrews call פקחים pikuchim, that is, opened, namely in eyes, those who see and are endowed with sight: because namely in the opposite sense אסורים asurim, that is, shut, they call blind. Whence also Vatablus here, equally as the Septuagint, translates, sight to the blind. Perhaps also the Septuagint read עורים ivverim, that is, blind, for asurim. Note: St. Luke adds paraphrastically and for the sake of fuller explanation and amplification: "And to set at liberty them that are bruised." For these words are not in the Hebrew, nor among the Septuagint, but are understood from the preceding. For in place of what we have: And I would heal the contrite of heart, from the Hebrew you would translate: And I would heal the broken (for this is לנשברי lenishbere) of heart. The broken of heart therefore St. Luke calls those whom he called a little before contrite, namely those who were bound by the prison and servitude of the devil and sin, and as it were crushed, whom Christ sent forth and made free, both spiritually and corporally, when namely he healed and freed the infirm and those possessed by demons, miserably agitated and shattered and broken by the demon. Otherwise Forerius. For he thinks these words added to the text from the margin, as we read many things in the Septuagint version sewn into the text from the margin. For this seems to have been another version of the same member.
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2. That I might preach an acceptable year to the Lord. — In Hebrew שנת רצון scena ratson, that is, a year of divine benevolence, of placation, of will inclined toward men and of liberality, such as was the jubilee year; in which all servants became free, and all debts and burdens were forgiven. He therefore notes here the jubilee year; for this was a type of this Christian year, namely of the time of the Gospel, of which Christ was the herald. Wherefore from this place of Isaiah some among Irenaeus, lib. I, cap. XXVIII, thought that Christ preached for only one year, which error Irenaeus refutes in that same place. Therefore the whole time of the preaching of Christ, and thereafter the whole time of the new law, for the faithful obeying Christ and accepting his liberality, was and is a jubilee year, that is, a year of mercy and remission, of reconciliation, peace, salvation, liberality, joy and jubilation; in which after a long anger of God toward men, we are restored to his grace, acceptance (whence Luke from the Septuagint translates, an acceptable year, namely most pleasing and delightful to God and men), benevolence, inheritance, glory, and all the former goods which we had in paradise and in the state of innocence. See what I have said concerning the jubilee at Levit. cap. XXV. To this St. Paul alludes, II Cor. VI, 2: "Behold, now is the acceptable time, behold, now is the day of salvation." Let princes and Prelates learn here from Christ how much courtesy and compassion befit them. Truly Seneca in the Octavia: It is beautiful to excel among illustrious men, To consult for one's country, to spare the afflicted, To abstain from savage slaughter, to give time and anger respite, Peace to the world, tranquility to the age by one's own. This is the sum of virtue, by this way heaven is sought. And Cicero, oration for Ligarius: "Nor do men approach God by any means more closely than by giving salvation to men." And Tacitus, lib. XI Annals: "Let the prince seek love among his people, fear among his enemies." And Homer, Odyssey B concerning the true prince: "He was mild like a father." And Sallust to Caesar: "Those who have tempered their rule by kindness and clemency, for them all things have been bright and joyful, even enemies more favorable than other citizens." And as Bias, who is such: "Subjects fear not him, but fear for him." And the day of vengeance to our God. — This year and this evangelical time is for Christians a jubilee year, but for the enemies of Christ it is a year and day of vengeance, namely when God avenged mankind upon his enemies, that is, upon demons, by driving them out from men and casting them down from his dominion and tyranny. Thus Cyril, Adam, Forerius and others. St. Jerome however and Eusebius, lib. IX Demonstr. cap. XIII, refer these things also to the vengeance which God took upon the enemies of Christ through Titus and the Romans. He alludes to the year of freedom of the Jews from Babylonian captivity; for that same year was a year of vengeance upon the Chaldeans, namely when Babylon and the kingdom of the Chaldeans were overthrown by Cyrus. Moreover this vengeance was begun in this life in the time of Christ, but will be perfected on the day of judgment; for then God will subject all demons and the reprobate under the feet of Christ, and will cast them down into the depths. Whence to the day of judgment Cyril here and Bede, and Toletus in Luke IV, refer these things. Finally for the day of vengeance the Septuagint and Luke translate, the day of retribution, namely when he will render to enemies what they deserve, and will turn their injuries and disasters back upon their own heads; retribution therefore is the same as vengeance. Wherefore some do not rightly expound retribution as compensation, namely when God gave to men, in compensation for the evils which they suffered, peace, freedom, and other gifts and charisms of the new law. He alludes elegantly in Hebrew to נקמה nakam, that is, vengeance, and to נחמה nechama, that is, he consoled, of which above, as if to say: This year will be for the faithful nechama, that is, consolation; but for the unfaithful it will be nekama, that is, vengeance. That I might comfort all that mourn. — This Christ accomplished, going about doing good and healing all those oppressed by the devil, saying: "Come to me all you that labor and are burdened, and I will refresh you," Matt. XI.
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3. That I might set upon those that mourn in Sion. — What? Many codices read "strength"; but the Romans rightly delete this word, for it is not in the Hebrew, Greek, or Chaldean. I answer therefore, "that I might set," namely "a crown for ashes," etc., as follows; "I might set" therefore, that is I might restore and repay to those that mourn, with just and equal measure, joy for mourning, praise for lamentation. And I will give them a crown for ashes, oil of joy for mourning, a garment of praise for the spirit of heaviness. — In the Hebrew there is an elegant paronomasia: And I will give them פאר peer for אפר epher, that is a diadem for ashes, as if to say: How easily by a transposition of letters epher becomes peer, so easily is it for God to convert ashes into a diadem, mourning into sport, a grimace into a smile and joy. The Hebrews were accustomed in mourning to sprinkle ashes upon their head; in gladness, as in weddings, feasts, and triumphs, to place crowns upon their head: similarly then those rejoicing were accustomed to anoint themselves with oil, composed from fragrant things, which is therefore called "oil of joy." Third, he promises "a garment of praise," that is festive, comely and precious (it is called "of praise," because on festive days it was worn for praising God, and giving him thanks for victory, or some other benefit obtained), for "the spirit of heaviness," that is a garment of heaviness, or a dark and mournful garment, by which the heaviness and spirit of the soul testified. Thus to Joseph the patriarch, for the filthy garment of prison, was given a robe of fine linen, a golden chain, and a ring by Pharaoh, Genesis XLI, 42. By these three antitheses he signifies the same thing: namely the change of mourning into joy, and of abjection into glory: which anyone will easily discover and perceive in himself, if he considers what sort of person he was in spirit darkened, disturbed and anxious, when he lived in sins; and what sort he is after conversion through the grace of Christ, when now as it were equal to the Angels, walking before God he exults in spiritual joy, rejoices in hope in tribulations gives thanks, in penance sheds tears of sweet consolation; because for mourning and tears he awaits eternal joy, and the robe of immortality and heavenly glory, in which these things will be most perfectly fulfilled. Thus Rupert, Forerius, Sanchez and others. Otherwise Procopius, Jerome and Cyril; for they refer these things to the mourning of the Apostles over the infidelity of the Jews, which was turned into joy through the conversion of the Gentiles. Note: By oil, that is ointment, consolation and joy are rightly signified; because these affect the soul just as fragrant and cooling ointment affects the body. Thus Vatable. Again, "a garment of praise" can be taken, as if to say: Praise itself will be a garment, or like a garment will gird, cover and clothe them. Thus Vatable. For thus, cap. LIX, vers. 17, "a garment of zeal" is called zeal itself like a garment covering God; and "a helmet of salvation" is called salvation itself, like a helmet surrounding his head. Note symbolically that Christians once abstained from crowns and did not wear them: first, because the Gentiles crowned their idols; hence lest they should appear to receive the rite of the Gentiles, they avoided crowns; second, because in this life is the time of ashes, penance and mourning; third, because Christ was crowned with a crown of thorns; fourth, because a crown in the heavens will be given to us after the cross, and after victory and triumph; thus indeed Christ "tasted honeycomb after gall." Tertullian wrote a book on this matter, *On the Crown of the Soldier*; for when soldiers received a donative from the Emperor Severus, a Christian soldier, approaching the Tribune who was distributing the donative to each in turn, was carrying a military laurel wreath in his hand, which the others wore on their head. When questioned about the reason, having answered that he was a Christian and that it was not permitted for him to go about crowned, he was beaten with his own blood and dragged into prison: concerning which, since there were various opinions, Tertullian wrote this book, in which he defends his deed and word. Whence in chapter VII, he demonstrates by examples that crowns were invented by idols and idolaters and brought into use: Pandora's head was crowned by the Graces; Saturn was crowned before all, Jupiter after the Titans were overcome; ribbons are ascribed to Priapus, a garland of gold and Indian gems to Ariadne; Juno crowned with vine; Hercules wears poplar on his head, or wild olive or parsley; Apollo, after slaying the Delphic dragon, put on laurel; Liber is now written as ivy-crowned, now as prince of the golden crown in which he triumphed from the Indies; Isis carried about the discovered ears of grain on her head. And finally concluding the book: "Keep," he says, "for God a thing undefiled; He will crown it. He that shall overcome, it says, I will give him the crown of life. Be thou also faithful unto death; fight thou also a good fight, whose crown the Apostle also confidently has laid up for himself. The Angel too receives the crown of victory, going forth on a white horse to conquer, and another is adorned with the circle of a rainbow in heaven. Moreover the presbyters sit crowned, and in the same gold the Son of Man himself shines. If such images in vision, what truths in representation? Look upon those, smell those. Why do you condemn the head with a fillet or a diadem-band destined for a diadem? For Christ Jesus has made us also kings to God and His Father." Tropologically, this and the following passages in this chapter and the next are easily adapted to the sinful and penitent soul, whose conversion, joys, glory and happiness the Prophet here depicts graphically. And they shall be called in her (Sion, that is, the Church) the mighty ones of justice. — That is, the powerful and distinguished in justice, especially her prelates and princes, namely the Apostles; for these by their preachings will thus gloriously and powerfully celebrate God, that they spread His faith and justice throughout the whole world, and in it build up cities of the Gentiles deserted by the age. Such mighty ones of justice the Gentiles boast of. First, Aristides, surnamed the Just, who abhorred every faction and friendship, therefore, lest he be forced to do something that was not just, or be compelled to abstain from what he had judged conducive to the republic, as Plutarch says in the *Apophthegms of the Greeks*. Second, Pompey, who, when the king of the Parthians Phraates requested through legates that he wish the Euphrates to be the boundary of Roman dominion, answered: "Rather that should be requested, that the boundaries of the Romans be separated from the Parthian kingdom by justice." Thus Plutarch in the *Roman Apophthegms*. Third, the Emperor Trajan, who publicly delivered a drawn sword to the prefect of the City, saying: "Take this iron, and if indeed I have ruled the empire rightly, use it for me; if otherwise, use it against me." Thus Nicephorus, book III of the *History*, chapter XXIII. But these were shadows if compared with the faithful. Second, Forerius: "The mighty ones," he says, "of justice" are called those whom justice has as it were as ministers, just as the mighty men of David are called the valiant soldiers of David, through whom he waged wars: for justice never had any stronger leaders or soldiers than the Apostles, through whom they subdued the whole world to her. For mighty in Hebrew is אילי *ele*, which can be translated, gods of justice. For the Apostles, as it were certain gods, not only overthrew the dominion of demons, but also subjected kings, nations, and the whole world to themselves and to the justice of Christ. Indeed they converted the inveterate, unjust and impious customs of the Gentiles into pious and just ones. Second, Vatablus translates *ele* as trees of justice, namely men who, like trees, produce the good fruits of justice. Whence the Septuagint translates it, generations of justice. A planting of the Lord for glorifying Him. — Those who were formerly called "mighty ones of justice," here are called "a planting," that is plants, namely shoots or trees planted by the Lord, for His glory to be celebrated everywhere. See the things said at chapter LX, verse 21. The word planting denotes that they are well rooted, founded and established. It alludes to Exodus XV, 17: "Thou shalt plant them in the mountain of Thy inheritance." See the things said there.
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4. And they shall build the deserts from of old, — that is to say: The Apostles shall build up the provinces and cities of the Gentiles, which have been deserted for many ages and abandoned by the God of the Gentiles, in the worship and religion of Christ. Thus Procopius. This is what he said in chapter LVIII, verse 12: "The deserts of old shall be built in thee; thou shalt raise up the foundations of generation and generation." See the things said there. Anagogically, the Apostles and the faithful shall build the heavenly Jerusalem through the resurrection of bodies; which they shall bring into it; and thus they shall restore all the ruins arising both from the fall of the Angels and from that of the first parent. Thus St. Augustine in Psalm CX and Psalm CXI.
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5. And strangers shall stand, and shall feed your flocks, — that is to say: From among the Gentiles and foreigners converted to Christ by the Apostles, Bishops and Pastors shall be chosen, who shall feed and cultivate the Church born in Sion among the Jews, so that from its own origin of the Jews it may be said and called their own. These Bishops therefore from among the Gentiles he calls pastors, farmers, vinedressers of Sion, or of the Jews, that is of the Church, whose first pastors and faithful were Jews. Thus Procopius, Foreri, Vatablus, Adams and many others everywhere. Indeed even St. Jerome, who says: "For how many of the princes of Churches are from the Jews, and not from foreigners and men of external nations?" This is what Christ foretold to the Jews, Matthew XXI, 41, that God would transfer His vineyard from the Jews and deliver it to other farmers. This sense appears symbolic and mystical. Wherefore Sanchez rightly takes these things plainly according to the letter, as they sound, that is to say: Jews and Gentiles, who you, O Apostles and Christians! formerly pressed with hard service in stone quarries, sand pits, metal mines, agriculture, stalls for feeding beasts (as Marcellus the Pontiff, condemned to them, wasted away in filth and was extinguished), and other servile works; these shall be subjected to you, and then shall stand as your ministers, so as to render you such labor as they exacted from you, so that they may feed your flocks, so that they may cultivate your fields and vineyards. Whence he adds: "But you, O Apostles! shall be called the priests of the Lord," who namely assist God continually, and cultivate fields and vineyards not through yourselves, but through your ministers, as the priests of Aaron did: for these were fed by the people, so that they might be wholly devoted to God. He promises the same here to the priests and pastors of the new law. Whence he adds: "You shall eat the strength of the Gentiles," And this is what he said in the preceding chapter, verse 7: "All the flocks of Cedar shall be gathered unto thee, the rams of Nabaioth shall minister unto thee."
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6. But you (O Apostles, says St. Jerome, and your followers!) shall be called the priests of the Lord. — Antonomastically, that is to say, as hierarchs and princes of sacred things, and mediators between God and the people. Calvin wrongly says: "priests," that is preachers of the Gospel, who offer not victims, but peoples converted to God. For he himself denies that there is properly speaking priesthood and sacrifice in the new law. This is a heresy, concerning which see Cardinal Bellarmine, tract. On the Sacrifice of the Eucharist. Moreover, that properly so-called priests are understood and foretold here by Isaiah is clear, both from the very word priest, which signifies not a preacher, but one who sacrifices; and from what he adds in verse 8: "Hating robbery in a holocaust." Therefore by priests here he understands those who sacrifice holocausts. Secondly, "priests," that is intimate and familiar ones, and sharers in the secrets of King Christ, inasmuch as you have been conversant with him throughout the whole time of his preaching, and have seen and heard these things; and therefore both in the Church and in heaven you shall assist him as ministers and first in the kingdom of Christ. For thus the sons of David are called priests, II Kings VIII, 18, that is princes of the court of David; and "first at the hand of the king," as it is expounded I Paralipomenon XVIII, 17. Thus II Kings XX, 26, when it had said: "Sadoc and Abiathar priests," it adds: "And Ira the Jairite was the priest of David," by whom namely David offered his sacrifices in a particular manner, as we say: Such a one is the first and intimate Chaplain of the king, and his confessor. Or, as the Chaldean and the Moderns, priest, that is prince, or intimate Counselor and Secretary of David. You shall eat the strength of the Gentiles. — The Chaldean: You shall eat the riches of the Gentiles; for these being offered at their feet, the Apostles used them at their pleasure. The Hebrew חיל chel signifies riches, strength, industry, glory, as I said in chapter LX, 5. Mystically, St. Jerome: "Strength," he says, "of the Gentiles is the triumph of Martyrs;" for by this strength of Martyrs the Apostles were wonderfully refreshed and fed. And in their glory you shall be glorified. — That is, you shall be glorious, and, as the Septuagint translates, you shall be admirable. For the Gentiles shall assign all their glory to you; and thus their glory shall be your glory. Aquila translates: In their glory you shall be clothed with purple, that is to say, you shall be kings, illustrious in royal ornament. Thus the Pontiffs wear a triple crown on the head, which is therefore commonly called a kingdom at Rome.
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7. Instead of your double confusion and shame, they shall praise their portion. — Thus all the Bibles connect this, even the Roman. St. Jerome, Haymo, Forerius, Vatablus, Adams and others everywhere, and give the sense, as if to say: Although the Apostles suffer double, that is great and manifold, insult, reproaches, spoils and blows from the Jews; yet they themselves shall praise their portion, that is their own, and of their ministry, and shall congratulate themselves, and shall give thanks to God, because as it were the firstborn of Christ, they have received the firstfruits of His Spirit and His charisms, equally as the communion and fellowship of the cross; namely that they have been deemed worthy to suffer insult for the name of Jesus. It is a Hebrew enallage: for the second person is changed into the third; for you shall praise is said they shall praise, which is frequent among the Hebrews. See Canon XVI. Otherwise Sanchez connects and punctuates this, namely thus: In the glory of their pride instead of your double confusion and shame. Then a period. They shall praise, namely the Gentiles and strangers, their portion, that is their own, namely because they have been admitted by them into the fellowship of the Church and the Apostles. This punctuation is clear, but new. For this reason in their land (in the Church) they shall possess double (that is the greatest and most excellent gifts of the Holy Spirit). — For thus double often signifies that which is great and manifold, as I showed in Jeremiah XVII, 18, and I Timothy V, 17. It alludes to Elisha, who, being caught up to heaven by Elijah, asked: "I beseech thee, let thy double spirit be in me," so that as thy firstborn son, I may receive a double portion of thy spirit and inheritance; and he obtained it. In a similar manner the Apostles, as it were the firstborn of Christ, received a double, that is an excellent, portion of the Holy Spirit before other faithful, indeed before the Patriarchs and Prophets. The Septuagint translates, they shall possess the land a second time, which St. Cyril and Procopius explain thus, as if to say: Just as Joshua first divided the land of Canaan to the faithful Hebrews, so Jesus his antitype a second time will distribute not only Canaan, but the whole circle of lands to believers. Anagogically, the Blessed shall possess double, that is the most excellent glory, and that double, namely both in body and soul in heaven. Thus St. Augustine, sermon 4 On the Innocents, Gregory, book XXXV of the Morals IX, and Haymo: there indeed "they shall praise their portion, and everlasting joy shall be theirs," as follows. Christ seems to have alluded to this, when He promised the Apostles and their followers a hundredfold in this life; for these are double, that is manifold. Matthew XIX, 29: "Every one, He says, that hath left house, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my name's sake, shall receive a hundredfold, and shall possess life everlasting." Everlasting joy shall be theirs. — For the joy of the Apostles shall be begun here on earth, and shall be perfected in heaven, where it shall endure forever.
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8. Because I am the Lord loving judgment, and hating robbery in holocaust. — By robbery understand all deceit, fraud, violence, iniquity, impiety, and all crimes: for these, equally as goods obtained through them, displease God, even if they be turned into His holocaust. He censures the avarice and impiety of the Pharisees and Priests in the time of Christ, who under the pretext of sacrifice and oblation to God, were plundering widows, orphans and the poor, nay, were commanding sons to deprive their parents of the sustenance due to them, as if to say: I shall bestow these things upon My Apostles, because I have chosen them pious and just, and have appointed them princes of the Church, in place of the impious and wicked Pharisees: for their robberies, and their avaricious and impious gains in My oblations and holocausts I curse and detest; and, as St. Jerome says, "I love the gifts of those just men, though poor, more than the gifts of these rich men, which are made from robbery and iniquity." Symbolically, Leo Castrius: God, he says, hates robbery in holocaust, that is, the seizure of innocent Christ to the cross. And I will give their work in truth. — In Hebrew אמת emeth, that is, truth, signifies both truth, sincerity, faithfulness; and also firmness and constancy; for truth is firm, and always agrees with itself. Whence, first, he opposes the truth of the Apostles to the robbery of the Pharisees, of which he spoke before, as if to say: I will make it so that the Apostles not only outwardly not deceitfully, not avariciously and rapaciously, not hypocritically, as the Pharisees, but inwardly sincerely with truly just and holy works, in spirit and truth worship and honor me, so that their outward works agree and accord with their inward dispositions, and the signs with the signified. Thus St. Jerome, Forerius, Vatablus. Again, as if to say: I will make the Apostles in their work truthful, that is, constant; and they shall not desist from the pious undertaking of preaching by any fear of enemies or difficulties, or terror. Thus Forerius. Thirdly, as if to say: I will make their work, that is, their fruit, as well as their reward, true, that is, firm and stable, so that namely the Church, which they shall found, shall always endure, and so that they themselves with those whom they shall convert, shall be endowed with eternal reward and glory. Thus Sanchez. Wherefore Leo Hebraeus translates: I will render their work firm; hence also follows: I will make a covenant with them everlasting, that is, the covenant or new testament, which God made with the Apostles and the Church: from which it comes to pass that neither its faith and grace can ever fail, nor can God forsake it.
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9. And their seed shall be known among the nations, — as if to say: Conspicuous, noble and illustrious shall be even among the Gentiles the seed and offspring, that is, the spiritual sons, of the Apostles, namely the faithful converted by them: for they shall be among the nations, and shall shine forth to them, as it were lamps and mirrors of virtues: for they shall see them living soberly and chastely, despising riches and honors, seeking heavenly things, being patient in tribulation, meek and humble with all men, constantly undergoing martyrdoms, fervent in spirit, and moved by zeal for God. Whence in admiration they shall say: "These are the seed, whom the Lord hath blessed." These are the saints, sons of saints, whom God loads with His grace and beneficence: these are Angels in mortal flesh: these are the sons of God, citizens of the saints, rivals of the Patriarchs and Prophets. He alludes to the blessing of Isaac given to Jacob his son: "Behold, the smell of my son is as the smell of a field which the Lord hath blessed," Genesis XXVII, 27; for the faithful are sons and heirs of Abraham, Isaac and Jacob.
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10. I will rejoice exceedingly in the Lord. — Note with St. Jerome, St. Cyril, Procopius, Rupert and others, that from this place to the end of the chapter is a eucharistic hymn, and as it were a chorus of the Church rejoicing and exulting in God, because from Him the greatest salvation, justice and grace have been bestowed, and she is surrounded on all sides as with a garment, and adorned with it as with a royal mantle in a wonderful manner and decorated like a bride who is joined to a kingly bridegroom. See Canon XIV. Thus Anna, the mother of Samuel, made joyful exults, saying: "My heart hath rejoiced in the Lord," 1 Kings II, 1. And the Virgin Mother of God, having now conceived the Word: "My spirit hath rejoiced in God my Saviour," Luke I, 47. Most excellently St. Bernard, in his sermon On St. Mary Magdalene: "There is," he says, "a joy most firmly established in continuous delight, by which the soul, purely and thoroughly cleansed from the dust of this world, and fixing all the affection of its desire upon the sharpness of divine contemplation, rejoices exceedingly in the Lord." Because He hath clothed me with the garments of salvation (that is, He hath clothed and covered me with salvation as with a garment. Whence in the manner of Hebrew rhythm, repeating and explaining the same thing, he adds): and with the robe of justice (that is, justice infused into me in justification, and by its acts and works as with garments) He hath encompassed me. — Therefore this salvation is justice, which is the beginning of salvation and the way to eternal salvation. Thus, in chapter LIX, 17, "the mantle of zeal" is called zeal, as it were a mantle clothing God, and in this chapter, verse 3, "the mantle of praise" is called praise itself full and abundant. This sense, as it is simple and plain, so it is genuine. Hence St. Jerome, by salvation and justice, understands our Saviour and Justifier: for He Himself clothes us with His salvation and justice. Whence alluding to this, the Apostle, Galatians III, 27, says: "Whosoever are baptized in Christ, have put on Christ, who is made unto us wisdom from God, and justice, and sanctification, and redemption," as he says the same thing in 1 Corinthians I, 30. Otherwise Sanchez: Salvation, he says, is the same as victory and triumph, as if to say, He hath clothed me with garments of triumph or of nuptials: or salvation is peace, as if to say, He hath clothed me with a garment of tranquility and peace, namely a garment which is wont to be put on not in time of war, but of peace: thus by the garments of justice he himself understands those things which are justly rendered by the just judge God for merits and works of justice. Whence the Septuagint for justice translate joy and gladness; for justice in secret discourse is the same as salvation. Whence Christ by Malachi, chapter IV, 2, is called "the sun of justice," that is the sun of salvation, the sun most saving. Psalm CXXXI, 9: "Let thy priests be clothed with justice," that is, as verse 16 explains: "Let thy priests be clothed with salvation," namely with salvation and the Saviour Christ. As a bridegroom adorned with a crown, and as a bride adorned with her jewels. — Here the Church compares herself and her ornaments to the ornaments of bridegroom and bride at nuptials. First, because the ornaments of both have been received from God, namely both the beauty of the bride and the prudence and fortitude of the bridegroom. For this reason she is compared not only to the sun and moon, but also to the array of camps, Song of Songs chapter VI, verse 9: "Who is she that cometh forth as the morning rising, fair as the moon, bright as the sun, terrible as an army set in array?" Namely the moon denotes the beauty of the Church, the sun intelligence and prudence, the army fortitude. Second, because the Church is the bride with respect to Christ; she is the same bridegroom with respect to the new Churches of the Gentiles, which he joined to himself, indeed generated in Christ. Third, St. Jerome and Haymo: The bridegrooms, they say, are the virile and perfect in the Church; the brides, the weak and imperfect. To this is added Cyril, who thinks that the saints are called bridegrooms on account of strength and constancy; brides on account of fruitfulness, beauty, glory, which are here begun and will be perfected in heaven. Whence Fourth, the word bridegroom denotes the Apostles and Prelates of the Church. For indeed Bishops in their consecration are given a ring, as it were bridegrooms, who espouse to themselves this or that Church; the other faithful and people and assembly of Christians are called the bride: for this one as it were brings forth the faithful; those as it were bridegrooms beget and generate them, both by the word of God, and by Baptism and the Sacraments. Wherefore these bridegrooms in Hebrew are called priests: for priesthood in the Church is the highest dignity and beauty. For thus the Hebrew has it: As a bridegroom יכהן iecahen, that is, he made me a priest with a mitre. Thus the Septuagint, Vatable and Pagninus. Aquila also agrees, who translates: As a bridegroom ἱεραρσυνημένος στεφάνῳ, that is, bearing the crown of priesthood. And the Chaldean translating: As a bridegroom who prospers in his chamber, and as a high priest who is adorned with his vestments. For in the old law formerly Priests and Pontiffs were bridegrooms and married, so as to signify that the Apostles and Bishops of the new law would be spiritual bridegrooms, that is Priests and Pastors of the Church. Moreover he alludes to the vestments and ornament of the Pontiff, which was wonderful, as it is also among Christians, as appears in Exodus XXVIII, Leviticus cap. VIII. Which things mystically adapted to a holy soul, represent its wonderful beauty. Finally Tertullian, lib. IV Against Marcion cap. XI, and St. Augustine, epistle 120 to Honoratus, Rupert and Origen in cap. XXVI Genesis, think that this song and these words are of Christ, giving thanks to the Father, that He has adorned Himself with the highest graces and ornaments as it were as a bridegroom and bride, and as it were as the highest Priest and Pontiff. For the voice of Christ was vers. 1 and thereafter. You will say: How then do these words befit the Church? They answer that these also befit the Church likewise, because Christ and the Church are one, and constitute one body both political and mystical. Whence St. Augustine in Psalm XXX: "The Church speaks, he says, in Christ, and Christ in the Church; for the body is in the head, and the head in the body." See Canon. XL. For that crown of priesthood or mitre properly befits both Christ and the Apostles and their vicars. Participatively however and metaphorically all the faithful: for they are a chosen generation, a royal priesthood, a holy nation, offering to God victims of the lips, namely praises and prayers; and of the hands, namely holy works and virtues: and of the heart, namely internal devotion, religion and love. Do you want an example? Illustrious is that which we read in the Life of St. Stephen, first king of the Hungarians, namely that both crowns, both of the kingdom and of blessedness and heavenly glory, before he was born, were decreed to him by God, and revealed and promised to his parents. For to his mother when pregnant appeared St. Stephen the Protomartyr, saying: "Be confident, woman, in the Lord, and be certain that you will bear a son, to whom first of this nation both the kingdom and crown are due. But you shall give him my name." His mother therefore bearing a son called him Stephen, that is crown (for this in Greek is called στέφανος), who first created king of the Hungarians, converted the whole nation to the faith of Christ. Wherefore the Pontiff sent him a crown as to a king, and a cross as to an Apostle, and commanded it to be borne before him as the insignia of apostleship. He therefore suffered many things from his own, so much so that four Palatines conspired for his death, and afflicted and consumed by continuous illnesses for three years, at length commending his kingdom and his soul to the queen of heaven, he breathed forth his spirit into her hands, in the year of the Lord 1034, on the very feast of the Assumption of the same: for he himself had desired and prayed for this. From her therefore in place of the crown of the earthly kingdom, by the merit of virtues, he received the crown of glory and heavenly; and therefore he shone forth by many miracles after his death, and his right hand, by which he was accustomed to give the most abundant alms, remained unharmed and incorrupt for many years thereafter. Thus his Life has it, written by Bishop Chartuitius for Coloman, who was the eighth king of Hungary.
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11. As the earth brings forth, etc., so the Lord will cause justice and praise to spring forth. — The word "germinates" signifies abundance and plenty. For just as in spring shoots cover and clothe the earth that was squalid, bare and dry in winter on all sides: so also God clothed the Gentiles, who were previously desolate and bare, through Christ with every grace and virtue: which are here called justice and praise; because they made them worthy of praise and celebrated among the Gentiles. For these marveled at the change of morals of their fellow citizens through faith in Christ, namely sobriety, chastity, modesty, patience, charity, devotion, etc. In the word "garden" he alludes to the earthly Paradise: for this was the garden of God flourishing perpetually with every leaf, flower and fruit; from which we were expelled through the sin of Adam, but restored through Christ, indeed made ourselves a paradise. For example, the Saints Andrew, Thomas, Philip, were one stock or tree of paradise, which being transplanted into Achaia, India, Phrygia, etc., spread itself and made the whole region a paradise of virtues and a garden of God, the grace giving forth its sap and vigor and God making it fruitful. Thus Forerius. Again in the word "praise" there is metonymy, or metalepsis: for praise is put for the virtue which produces praise. As the Poet says: "There are also their rewards for praise," that is, for praiseworthy virtue. Finally he adds, "before all nations:" because praise is said from the peoples, in that praise properly belongs to the nations, namely the people, speaking rightly and honorably of someone.
Machine translation from the Latin, not reviewed.
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Hic promittit populo jucunditatem. Et dividitur in duas partes. In prima gaudium promittit; in secunda populus promissionem suscipit, et gratias agit, ibi, Gaudent gaudebo in Domino, et exultabit anima mea in Deo meo. Circa primum duo. Primo officium ad annuntiandum gaudium accipit; secundo gaudii rationem seu materiam praedict: Et vocabuntur in ea fortes justitiae, plantatio Domini ad glorificandum. Circa primum duo. Primo tangitur prophetiae donum: Spiritus Domini super me, Isaiam, unxerit, replens munere prophetiae. 2 Petri 4: « Non enim voluntate humana allata est aliquando propheta, sed Spiritu sancto inspirati locuti sunt sancti Dei homines. Vel de Christo, de quo supra 11: « Requiescet super eum spiritus Domini. » Et Psalm. 44: « Unxit te Deus, Deus tuus oleo exultationis prae consortibus tuis. » Secundo tangitur prophetae vel Christi actus, qui est duplex: scilicet bonis; raedicere praemia, Ad annumandum: Jacobi 1: « In mansuetudine suscipite insitum verbum, quod potest salvare animas vestras: » et miserris conferre remedia. Quantum ad illos qui sunt pusillanimitate dejecti: Ut mederer contritis corde, consolando, vel peccata remittendo, si de Christo. Psalm. 146: « Qui sanat contritos corde, et aligat contritiones eorum. » Et quantum ad illos qui erant in captivitate detenti, quibus annuntiat liberationis beneficium: Et praedicarem captivis, ad litteram; vel sub diabolo, et propriis erroribus.
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Supra 49: « Ut diceres his qui vincti sunt, Exite. » Et liberationis tempus: Et praedicarem annum placabilem, quantum ad Liberationem Judaeorum, ultionis, quantum ad Chaldaeos. Vel tempus gratiae, in quo de diabolo ultionem accepit ejus potestatem reprimens. Joan. 12: « Nunc judicium est mundi, nunc princeps mundi hujus ejicietur foras. » Et quantum ad eos qui sunt tristitia absorpti, quibus annuntiat gaudium: Ut consolarer omnes, generaliter, ut ponerem Sion, specialiter. Eccl. 48: « Spiritu magno vidit ultima. » Et gaudii signum, dum signa tristitiae vertuntur in signa laetitiae, et hoc est, Et darem eis.
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Supra 28: « In illa die erit Dominus corona gloriae. » Et vocabuntur in ea fortes justitiae plantatio Domini ad glorificandum. Hic praedicit gaudii materiam: et primo quantum ad aedificiorum reparationem po- nens reaeficationum conditionem: Vocabuntur in ea, scilicet Jerusalem, praecetto et permissione Cyri, fortes justitiae, ad faciendum justitiam constantes, non commoti combinationibus adversariorum; vel Apostoli. Et aedificiorum reparationem Et aedificabunt, praedicti viri, vel Apostoli. Supra 58: « Et aedificabuntur in te deserta saccularum. » Secundo quantum ad possessionem conservationem.
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Et stabunt alieni. Hoc ad litteram potuit impleri, ut aliqui advenae in his vilibus servitiis occuparentur, sicut de Gabaonitis: vel mystice gentiles, vel praedicatores sancti Ecclesiae, qui custodiunt et excolum ipsam Ecclesiam meritis et doctrinis.
Nota super illo verbo, Unxerit me, quia Christum ungit Deus Pater primo oleo sacerdotalis dignitatis, quasi sacerdotem ad sacrificia offerendum. Eccl. 45: « Unxit eum oleo sancto: » Secundo regalis potestatis, quasi regem ad gubernandum. 2 Reg. 12: « Ego te unxi regem et principem populi mei. » Tertio immensae fortitudinis, quasi pugilem ad pugnandum. 2 Reg. 1: « Quomodo abjectus est clypeus fortium, clypeus Saul et Jonathan, quasi non sit unctus oleo? » Quarto eminentis jucunditatis, quasi liberalem ad miserendum. Psalm. 111: « Jucundus homo qui miseretur et commodat. » Psalm. 44: « Unxit te Deus, Deus tuus oleo laetitiae prae consortibus tuis. » Item
Christum unxit servus devotus primo lacrymis compunctionis. Matth. 6: « Unge caput tuum, et faciem tuam lava. » Secundo unguento devotionis. Lucae 7: « Haec autem unguento unxit pedes meos. » Tertio oleo purae intentionis. Eccl. 9: « Omni tempore sint vestimenta tua candida, et oleum de capite tuo non deficiat. » Quarto oleo laudis et gratiarum actionis. Gen. 28: « Surgens Jacob mane sumpsit lapidem. . . . et erexit in titulum, fundens oleum desuper. »
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Vos autem sacerdotes. Hic praedicit materiam gaudii quantam, ad hominum gloriam: et circa hoc tria facit. Primo ostendit gloriae perfectionem, quia gloriosi in spiritualibus, Sacerdotes, quasi vitam sanctam sacerdotio dignam ducentes. Sap. 5: « Quomodo computati sunt inter filios Dei, et inter sanctos sors illorum est. » Gloriosi, etiam in temporalibus: fortitudinem, idest reficiemini ac sustentabimini fortitudine Persarum et Medorum. Superbielis, exaltabimini. Supra 60: « Quando conversa fuerit ad te multitudo maris, fortitudogentium venerit tibi. » Mystice Apostoli sacerdotes, quasi gentium magistri, et fortitudine martyrum delectati. Et assignat perfectionis rationem: Pro confusione: ex defectu spiritualium et temporalium, confusionem habuistis. Laudabunt, vicini videntes, partem, recompensationem duplicitum bonorum a Deo eis factam. Zachariae 9: « Hodie quoque anuntians, duplicita reddam tibi. » Mystice Ecclesia praemia in bonis animae et corporis recipit pro duplici confusione de gentium et Judaeorum infidelitate. Secundo tangit gloriae durationem.
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Laetitia sempiterna. Verum est quamdiu in justitia permanserint, sicut exponitor Jerem. 18. Supra 35: « Laetitia sempiterna super capita eorum, gaudium et exultationem obtinebunt. » Et assignat rationem: Quia ego Dominus. Et est sensus: per hoc quod Dominus diligit justitiam, dabit vobis ut sitis justi, ut sic placeatis sibi; et faciet vobiscum pactum semperternae laetitiae. A die: Eccl. 54: « Qui offert sacrificium ex substantia pauperis, quasi qui victimat filium suum in conspectu patris sui. » Foedus perpetuum. Jer. 51: « Et feriam domui Israel et domui Juda foedus novum. » Tertio gloriae divulgationem, Et scietur; quod est referendum vel ad Judaeos qui fuerunt famosi de cultu religionis, vel ad semen spirituale Apostolorum.
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Gaudens gaudebo. Hic populum promissionem suscipit, et gratias agit. Et circa hoc duo facit. Primo exprimit in persona populi, vel Ecclesiae, cordis gaudium, Gaudens. Habac. 5: « Ego autem in Domino gaudebo, et exultabo in Deo Jesu meo. » Secundo confitetur divinum beneficium: et primo sub similitudine vestimentorum, et inquantum divina beneficia protegent: Quia induit me vestimentis salutis, a miseris. Supra 52: « Induere vestimentis jucunditatis tuae. » Secundo sub similitudine ornamentorum, inquantum ornant: Quasi sponsus, mystice quantum ad perfectos in Ecclesia vicem Christi agentes, sponsam, quantum ad imperfectos. Tertio sub similitudine germinum, quantum ad fructum: Sicut enim terra. Supra 55: « Germinans germinabit, et exultabit laetabunda et laudans. »
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v. 4 « Spiritus Domini super me, eo quod unzerit Dominus me; ad annuntiandum mansuelis misit me, uL mederer contritis corde et praedicarem captivis indulgentiam et. clausis apertionem » ; — prima statim sententia quis sit loquens apertissime declaratur ; nam 11, 2 et 42, 1 is super quem requiescat spiritus Domini iam est descriptus. Igitur profitetur se accepisse spiritum Domini, se regi et impelli ab hoc spiritu in omnibus et se igitur spiritu Domini repletum et maxima cum Deo unione et societate intima vivere continuo et agere. Eam autem spiritus communicationem et societatem unionemque iniit, quia lahve eum unxit. Unctio fiebat oleo sacro ad consecrandos sacerdotes ; ita ungebatur pontifex : oleum unctionis fundes super caput eius atque hoc ritu consecrabitur (Ex. 99, '; cf. Ex. 40, 13. Lev. 4, 8. 16; 6, 15 hebr. 8, 12; 16, 32; 21, 10); ita quoque sacerdotes aaronitici (Ex. 28, 41; 40, 13. Lev. 7, 33 hebr. Num 3, 3) ; ungebantur vasa sacra in servitium Dei consecranda (Num. ^7, 1 etc.); ungebantur reges, qui propterea uncti vel christi Domini dicebantur; ita vide deSaule1 Reg. 9, 16; 10, 1 2 Reg. 1, 14; de Davide 1 Reg. 106, 1.2 Reg. 2, 43,38; 5, 3; deSalomone3 Reg. 1, 34; deloas 4 Reg. 11, 12; de Ioachaz 4 Reg. 23, 30etc. et cum Eliseus ad munus propheticum vocaretur, etiam unctionis mentio fit qua eum Elias ad munus consecrare iubetur. Ceterum in reliquis prophetis nulla commemoratur unctio, quia münus non in certa quadam stirpe neque ritu sacro conferebatur, sed a solo Deo ex norma Deut. 18, 13 seq. proposita. Prophetae ergo spiritu Dei ungebantur. Atque ipsa unctio illa designat electionem ad munus theocraticum, consecrationem quandam et symbolice spiritum Dei significat qui sese animis infundat, eos roboret, illuminet et ad missionem acceptam aptos reddat. Unctione enim facta spiritus Domini insiluit in Saul (1 Reg. 10, 10), unctione peracta directus est spiritus Domini a die illa in David et deinceps (1 Reg. 16, 13) et spiritum Domini designari per oleum angelus quoque Zachariae explicat (Zach. 4, 6). Messias qui plenitudinem spiritus Dei in se recepit et ipsa divinitate est unctus et qui vocatus est et consecratus ad sacra illa munera theocratica sacri imperii, sacerdotii, officii prophetici summa perfectione exercenda, iure merito singulari ratione Unctus, Christus vocatur. Car spiritus Dei super eum sit et ad quid unctus sit a Domino et missus, explicat : ad laetum nuntium annuntiandum afflictis (hebr.), LXX eix[eXioac0xt w:wyzi;; de voce v2 cf. 52, 1; By sunt. miseri, afflicti, calamitatibus pressi, humiliati, qui tamen patientia et mansuetudine afflictiones perferunt (cf. 44, 4; 24, 32 ; 26, 6). Istis i. e. pauperibus evangelium annuntiari, ipse Messias tamquam indicium temporis messiani declaravit (Matth. 11, 5). Deinde ad obligandwum fractos corde (hebr.) ad curandos et sanandos tristes, deiectos, pusillanimes ; verbum obligare de curandis vulneribus adhibetur; vide 1, 6; proinde missus est ut erigat, confortet, consoletur animos aegros vel diffidentia et desperatione contusos. Tale igitur eius officium describitur, quale 40, 41 ; 41, 10. 14 ; 42, 3; 43, 1 ; 44, 2 exhibetur et modo Deo, modo servo Domini attribuitur. Etiam clarius Messias ex antecedentibus designatur, cum missus esse dicatur ad. proclamandam captivis libertatem et vinctis aper(ionem. (carceris) ; eadem enim 42, "1 ; 49, 9; 51, 14 de servo Domini praedicabantur. Veniet ergo, ut miseris solatium et salutem afferat et iis quidem, ut ipsa testantur nomina, qui se miseros esse sentiunt, qui captivi et clausi libertatem et redemptionem desiderant. Ergo. praeformatur illud : esurientes implevit bonis. Iterum indicatur salutem exorituram esse ex conditione afflicta (cf. Mich. 5, 1. 2). Pro apertione àli vocem hebr. explicant, cum proprie, ut iam For. monet, de apertione oculorum dicatur, cum LXX &vXBevi, eo scil. sensu quo sedentibus in umbra mortis lux oriri dicitur (9, 2). stabit. Id quod antea iam saepius erat indicatum, Messiam fore in resurrectionem et. in ruinam, etiam hic explicite effertur
Anc. — Annuntiat servus Domini, se spiritu Domini instructum missumque esse, ut liberationem et redemptionem afílictis praedicet eosque maximis bonis praestitis consoletur (61, 1-3). Regiones desertae et vastatae restituentur ; alienigenae servient populo electo et gentium thesauris ornato. Ita abundanti felicitate fruetur populus Dei et sanctitate adeo, ut tamquam a Deo benedicti ab omnibus celebrentur (61, 4-9). Acceptum hoc beneficium cum exsultatione praedicant, Deo gratias agunt, sibi gratulantur et Domini laudem et gloriam ubique celebrari exoptant (61, 10-11). Hac oratione declaratur per quem opus illud de quo in antecedente oratione sermo erat, et gloria illa Ierusalem effici debeat. Utique in fine orationis dictum erat : ego Dominus suo tempore accelerabo illud, et ita Dominus ut eius operis auctor princeps declaratur, uti 42, 13 et 59, 49. 16. Sed quemadmodum in sectione priore Deo auctori principali adiungitur alter liberator et mediator per quem Deus liberationem (et priorem et alteram, messianicam) est operaturus, ita consequens est, ut splendore novae theocratiae descripto is designetur per quem theocratia sit instituenda et ad gloriam illam provehenda. Quem in finem apte notat Lap.: « descripsit capite praecedenti propheta miram Ecclesiae gentium ad Christum conversionem, desponsationem, confluentiam et laetitiam. ; nunc eius causam affert, nimirum eius sponsum, Christum Dominum, qui hanc conversionem et desponsationem facturus est ; eum ergo hicloquentem inducit ». Iterum clare effertur indoles instaurationis spiritualis; denuo inculeatur non omnibus gente Iudaeis salutem obventuram, sed contritis corde et lugentibus Sion; demum edocentur quibus animorum sensibus redempti et tot gratiis ornati debeant Deo gratiarum actionem refundere. Unde haec oratio arcte antecedenti adiungitur eamque complet.
Per quem Deus auctor principalis redemptionem et gloriam populi sui sit in opus deducturus, iam in antecedentibus 42, 4 seq. 49, 1 seq. 52, 15 et 53, 10 seq. satis est expositum. Nam servus Domini dicitur fore in foedus populi, in lucem gentium et beneplacitum Domini in eius manu iri directum et ad eventum prosperum perductum. Unde si nunc aliquis loquens inducitur qui sea Domino missum profitetur ad opus illud redemptionis et gloriae suo labore et conatu perficiendum, quis ille sit, in hac rerum serie dubitari iam minime potest. Uti 49, 1 seq. 50, 4 ita hoc quoque loco servus Domini loquitur
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v. 9 « ut praedicarem annum placabilem Domino et diem ultionis Deo nostro, ut consolarer omnes lugentes » ; — scil. annum beneplaciti et. benevolentiae Dei ; vox 32 videtur alludere ad 40, 2 : culpa est expiata ; cf. 56, i; 58, 5. Quia servus Domini expiationem praestitit, id quod expiatione acquisitum est proclamare potest, tempus scil. gratiae quo Deus summa benignitate suae benevolentiae thesauros hominibus aperit. Tempus istud beneplaciti optime indolem novi foederis adumbrat et abundantiam gratiarum, dum vetus foedus fuerit tempus indignationis, sterilitatis (cf. 54, 1. T. 11). Sed tempus quoque messianum est tempus iudicii ; unde diem quoque ultionis annuntiat, in quo iniuriae Deo illatae vindi-- cabuntur et res Dei contra inimicos defendentur. De hac ultione vide 49, 96; 50, 11; 51, 23. In «anno hoc adesse allusionem multi censent ad annum iubilaei, « qui typus quidam erat anni placabilis, seu beneplaciti evangelicae benignitatis ; nam sicut eo anno servi in libertatem asserti aerumnosam et ignobilem conditionem mutabant et ad priores dominos et possessores possessiones redibant, sic captivi a Christo vindice liberati sunt — uti annus iubilaei denuntiabatur, sic etiam Christus hic dicitur praedicaturus annum » (Sanct. sim. For. Lap. Tir. Calm. Troch.), dum alii iam versu praecedente in voce v3 liberatio eandem allusionem deprehendunt; vide Lev. 25, 10. Ez. 46, 171. Saepius diem ultionis commemorat Deus (34, 8; 63, 4), dum annum benignitatis et. redemptionis effert ; annon divinae voluntatis indicium isto loquendi modo habetur, quo exoptat iram statim aboleri, diuturnam esse grátiam? Unde ira brevissime commemorata ad gratiosa redit. Ii sunt lugentes qui ruinam theocratiae et improbitatem dominantem et pietatem deiectam sincero dolore deplorant ; hisce consolationem affert ; istis etiam in ruina urbis quam visione contemplatus est Ezechiel parcebatur: signa thau super frontes virorum gementium et dolentium super cunctis abominationibus quae fiunt (Ez. 9, 4) ; iisdem lugentibus salus promittitur Soph. 3, 18 hebr. iis scil. qui in ipso exsilio vivum desiderium theocratiae fovent et iis imbuti sunt sensibus, quorum egregia documenta in Et quam praeclaram consolationem lugentibus sit praebiturus pro omni aerumna et humiliatione, exponit
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v. 3 « «f ponerem lugentibus Sion et darem eis coronam pro cinere, oleum. gaudii pro luctu, pallium laudis pro spiritumoeroris, et vocabuntur in ea fortes iustitiae, plantatio Domini ad. glorificandum »; — nota iterum lugentes commemo - rari tamquam salutis participes ; cf. 51, 48 ; unde promissio non fit nisi iis qui spiritu theocratico sunt imbuti. Latet in repetitis istis admonitionibus illud quod postmodum quoque Iudaeis dietum est explicatius : ne velitis dicere intra vos : patrem habemus Abraham (Matth. 3, 9). In forma loquendi coronam pro cinere etc. habes quam maxime expressum illum versum quem huic sectioni praefiximus ; vide infra v. 1. Symbolum luctus et humiliationis est cinis, sedere in cinere, conspergi cinere .cf. 8, 26 ; 41, 1; 82, 1. 2; corona vel diadema signum dominationis, dignitatis et exsultationis; vide 98, 5. Ez. 93, 17. 24. In hebr. adest « paronomasia in vocibus cineris et ornatus, peer et eper » (For.) « qua ipsa literarum transpositione significat rerum in melius conversionem "EN et "ND » (Mald. Malv.) et « quam facili transpositione literarum ex epher fit peer, tam facile est Deo cinerem in cidarim, luctum in lusum, rictum in risum et gaudium convertere » (Lap.) Notum est etiam coronas adhiberi solitas in conviviis, in triumphali ac nuptiali plausu, in rebus denique laetis (Sanct.). Maxime familiaris erat unguentorum usus in conviviis praesertim et quovis tempore festivo ac geniali ; dicitur oleum gaudii vel (ut alias) laetitiae, « quia non nisi laeti, aut in laetiore conventu qui laeti videri volunt unguentis irrorantur » (Sanct.); cf. Ps. 44, 8; 132, 2. Item pro :veste lugubri qua animi moeror et dolor declaratur, dabitur pallium laudis vel gloriae, vestimenta scil. quae animorum laetitiam et felicem rerum eventum evulgarent, uti Baruch 8,4 : exue te Ierusalem stola luctus et vexationis tuae et indue te decore et honore eius quae a Deo tibi est sempiternae gloriae ! Unde pro spiritu quasi exstincto (cf. hebr. et 42, 3) dabitur spiritus qui laude et gloriatione gestiet. Atque eius in melius conversionis eventus erit, ut vocentur terebinthi iustitiae (hebr. cf. Vat. Mald. Malv. Mar. Osor. Sanct. et recentiores) i. e. crescent et florebunt iusti et ornatu fructibusque iustitiae augescent (cf. Ps. 4, 3; 91, 13. Ier. 1, 8), qua comparatione vates iam praeludit alteri : secundum dies ligni erunt dies populi mei (63, 92). Ita vero in iustitia radicati et fundati et operibus iustitiae florentes et crescentes iam non erunt plantatio aliena vel vinea mendax, sed plantatio Domini ad. gloriam qua Deus gloriatur et qua gloria eius omnibus innotescit ; erunt ergo plantatio deliciarum (95, 71 ; 11, 10), vinea amoena (21, 2-6), qua gloria Dei et laus tamquam fructus perennis colligitur. Verba sunt deprompta ex 60, 21 ; ergo quod ibi dicitur, per servum Domini complebitur. terebinthos vel quercus iustitiae nune quia Deo sese consecraverint, dum antea terebinthis cultum idololatricum adhibuerint (4, 29; 57, 5); sed haec nominis explicatio est nimis mira ; quia arbores iam non colunt, arbores Dei vocantur ! quam mira appellationis origo ! Qualis futura sit plantatio Domini ad glorificandum (v. 3), quale ergo opus a Messia restituendum sit, modo solito declaratur
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v. 4 « Et aedificabunt deserta a, saeculo et ruinas antiquas erigent et instaurabunt civitates desertas, dissipatas in generalionem et generationem » ; — cf. 44, 26; 98, 12. Vates exsilium terraeque vastitatem iam 6, 11-13 aununtiaverat; denuo de ea edoctus est 39, 6. Reditum ex exsilio et instaurationem priorem simul cum messianica contemplatur; in messianica enim insiauratione limites et spatia urbis quam maxime extendenda esse, iam supra dixerat 49, 49 et 54, 2 seq.; idem autem hoc loco dicit; non solum quae exsilii tempore deserta erant instaurabunt, sed deserta saeculorum i. e. ea quae stante vetere theocratia semper deserta erant et derelicta, quia eo tempore populus arctis terrae palaestinensis finibus continebatur; aedificabunt ruinas priorum (hebr.) vel incolent loca illa deserta quae a maioribus (cf. Deut. 19, 14 de voce e3UN?) cultu et frequentia non donata erant; talis erit instauratio qua quaecumque olim urbes bellis vel iudiciis divinis dirutae erant et pér longam generationum seriem iacebant prostratae et pulvere obrutae, denuo renovabuntur. Unde. ea verborum amplitudine vates indicare videtur fore ut quaecumque damna per saecula praeterita illata fuerint, haec reparentur. Destructio autem et vastitas ex norma theocratica signum est iniquitatis commissae ; quare cum urbis Ierusalem reparatio iam descripta sit qua talis quae scientia Dei et iustitia potissimum contineatur (34, . 13. 44), in istis ruinis saeculorum reparandis non cernemus aedificia ex lapidibus erigenda, sed talem aedificationem quae consentanea sit aedificationi urbis Ierusalem spirituali. Aliis verbis : theocratia instaurata limites veteris excedet et longe lateque sanctitatem et iustitiam quasi firmo collocabit habitaculo. Qua cum extensione optime congruit, ut revera illis in regionibus in quibus propter hominum feritatem et incultum vivendi modum nullae erant civitates, erigantur urbes et homines per ipsam Ecclesiam ad vitae genus hominibus dignum educentur. Saepe enim cultus vitae externus cum cultu divino et virtutum exercitio connectitur et ut hoc doceas prius illud in usum deducas necesse est. Similia in explicatione S. Cyr. Osor. Sanct. Mar. For. Lap. tangunt. Tantum abest ut populus theocraticus habeat quid ab alienis timeat, ut alieni ipsi serviant
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v. 8 « et stabunt alieni et pascent pecora vestra et , filii peregrinorum agricolae et vinitores vestri erunt » ; — quod antea iam saepius dixerat de obsequiis populo theocratico a gentibus praestandis (14, 9 ; 49, 99 ; 54, 19; 60, 14. 16), idem hoc loco alia imagine e vita palaestinensi petita exprimit. Sunt utique docente S. Paulo gentiles debitores Iudaeorum (Rom. 18, 27) ; quare eiusmodi imaginibus et comparationibus a vate adhibitis veritas non deest; sed ut rectum de iis feratur iudicium, simul oportet locos illos respici in quibus Israel cum aliis populis eodem ordine et censu recensetur (cf. 19, 24) vel reliquias solum ex Israel esse salvandas asseritur; praeterea populum theocraticum i. e. cultores Dei, membra Ecclesiae intelligi plerumque constat, quibus Deo protegente ab adversariis nihil mali inferri posse designatur adeo, ut potius ipsi inimici opus Dei debeant promovere ; cf. 60, 10; 49, 17. Hoc loco alienigenae iis in servitium addicuntur qui praesides et duces esse concipiuntur aedificationis et restitutionis; quare a vero minime aberrare videntur qui haec accipiunt de legatis Dei missis ad theocratiam instaurandam, quibus qui olim adversarii erant et alieni a fide iam sedulam navant operam (Osor. Malv.). Istis vero operis theocratici ducibus cum omni honorum significatione dicitur
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v. 6 « vos autem sacerdotes Domini vocabimini ; ministri Dei mostri, dicetur vobis ; fortitudinem. gentium | comedetis et. in. gloria earum superbietis »; — merito istis honorantur titulis duces operis. Est sacerdos mediator inter Deum et homines; proinde qui a Deo missus opus illud aggreditur quo homines ad Deum adducantur, iam eo nomine sacerdos dici potest ; adde populum theocraticum vocari regnum sacerdotale (Ex. 19, 6) ; ergo potiore iure qui sunt duces in hoc populo ; dein sacerdotum est custodire scientiam (Mal. 2, 1j), proinde qui aedifica-. tionem theocraticam cura sua promovet, eo nomine salutari poterit. lis praesto erunt ad opus Dei perficiendum opes gentium; vide 60, 5; cuncta enim Christo eiusque Ecclesiae servire debent, et sicut olim Israelitae spoliis Aegyptiorum ditati in libertatem vindicati sunt, ita ministri Christi et eius operis cooperatores opibus gentium iuvabuntur, et quaecumque demum ingeniis populorum excogitantur utilia, etiam in utilitatem Ecclesiae et servorum Dei cedent. Unde propheta ultimum et summum rerum naturalium finem hic designat qui in eo est, ut Aud Dei servitium et ad opus salutis promovendum adhibeantur. plantationis ad glorificandum magis consentaneum est. Hanc signifieationem Fürst, Sein. Del. Mühlau, Or. Rohl. praeferunt. Hisce autem si quis conditionem priorem comparaverit, munera maxime egregia lerusalem accepisse fatebitur v. "1 « pro confusione vestra duplici et rubore laudabunt partem suam ; propter hoc in terra sua. duplicia possidebunt, laetitia sempiterna erit eis »; — melius et clarius in hebr. pro confusione vestra duplex (praemium erit) et pro ignominia exsultabunt parte. sua (cf. apud Mald. Malv. Vat. et recentores); rebus adeo in melius conversis lerusalem confusionis adolescentiae suae obliviscetur et opprobrii viduitatis iam non recordabitur (54, 4); vel si recordabuntur, eo magis excellentia theocratiae messianicae delectabuntur. Dona duplicia intellige egregia, mercedem omnem exspectationem longe superantem. Vetus theocratia propter populi peccata et varia iudicia a Deo in rebelles devoluta gentibus saepe erat contemptui et irrisioni ; nova theocratia sanctitate florens erit admirationi (cf. v. 6; 60, 3. 14. 15 etc.); ipsi vero socii et cives theocratiae de praeclara parte et hereditate a Domino data iubilatione exsultabunt, dona igitur et maximi aestimabunt et ferventes Deo gratias agent. Quod sequitur propter hoc plerique referunt ad statum ignominiae priorem quem Deus compenset ; sed potest etiam coniungi cum membro immediate antecedente : quia partem a Domino acceptam cum animorum laetitia laudant sibique de ea gratulantur, haec praemia insignia revera stabili modo possidebunt et ita demum revera ad laetitiam sempiternam pervenient. Hac explicatione bene declaratur quae sit merces animi grati et de Dei donis gaudentis, adest insuper bona gradatio et quibus perse- 'verantiae donum sperandum sit innuitur, iis scil. qui dona a Deo accepta magni faciunt eaque laetabundi cum gratiarum actione ad Deum referunt ; ceterum vide 33, 10 ; 51, 41. Cur Deus theocratiam novam donis adeo eximiis exornare decreverit, ratio affertur
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v. 8 « quia ego Dominus diligens iudicium et odio habens rapinam in holocausto et dabo opus eorum in veritate et foedus perpepetuum feriam eis »; — Deus scil. diligit et vult ius, id quod rectum est; statum sanctitatis et normam hisce in terris ut. Sanctus Israel exprimi vult; quare eam afferet conditionem rerum quam promisit et hoc est ?udicium vel ius quod diligit et ideo in opus deducit (cf. 59, 15). Exsequitur illud quia sicut odio habet si quis ex re sacra quidquam defraudaverit vel sibi usurpaverit, ita ipse quoque rem sacram quam se daturum promisit integram et plenam concedere vult. Unde dabo opus eorum in veritate i. e. vel id quod iis promisi omni veritate et fidelitate exsequar (Schegg) vel, uti fere omnes verba capiunt, mercedem eorum eis reddam vere et fideliter (cf. Chald. Pint. Osor. Mald. Malv. I. Sanct. Men. Tir. Sa, Mar. Calm. et recentiores). Intellige mercedem exaltationem pro priore ignominia quasi 0 qui ex humilitate conditionis prioris exortus sit eo modo quo v. 3. 7. Eiusmodi exaltationem et gloriam Messias meruit (cf. 49, 6-9; 53, Al: quare quia pro suis meruit etiam eorum merces dici potest ; ceterum etiam alia consideratione facta valent quae 43, 23 et 48, 9. 11 dicta sunt. Et quia Deus omnia quae promisit ad amussim reddet, foedus perpetuum, nullo iam tempore violandum vel abolendum, sed perenni firmitate mansurum feriet. Denuo indefectibilitatem theocratiae affirmat. Si illad odio habens rapinam in holocausto per modum comparationis explicamus, ut sit sensus : Deus e re sacra quidquam decerpi, retineri minime vult, sententia haec contextui apta est et iminerito a Ges. reprehenditur. Alii plerique qui hane versionem retinent exponunt cum S. Hier. Deum odio habere munera quae de rapinis sint et iniquitate, vel holocausta e rebus raptis parata, vel quae quis animo invito et quasi coactus offerat. [n qua sententia id in universum enuntiari volunt Deum omnem iniquitatem et fraudem abominari. Sed cur ex holocausto comparatio desumitur vel in holocausto declaratur Deum iniquitatem odio prosequi ? Hebr. noy holocaustum vertunt veteres aliqui Iudaei, uti Kimchi, Iarchi, Abenesra (cf. apud Ros. Ges. Del.), aliique interpretes, uti latini, Munsterus, Clarius, Grotius, e recentioribus Rüchert et Luzzatto. Sed iam LXX, Syrus, Chald. et recentiores fere omnes vocem vertunt iniquitatem, uti vox in vulg. quoque transfertur Ps. 57, 3; 63, 7. Iob 5, 16 etc. Reprehendit quidem eam acceptionem h. l. S. Hier. « quasi aliqua sit rapina quae non ex iniquitate consistat »; sed si ea explicatio retinetur, rapina cum iniquitate vel rapina et iniquitas intelligi potest ex v. 7 de rapina, oppressione, iniuriis quae ab hostibus olim populo theocratico illatae fuerint (cf. 10, 7; 52, & 9). Legunt aliqui codd. apud de Rossi (supplementum p. 58) per patach et scheva ino in qua pronuntiatione vox utique non sonat nisi iniquitatern. Atque haec explicatio propter v. 7 propius adiacet quam illa de holocausto. Theocratia hunc in modum restituta populus theocraticus revera erit signum in nationibus et benedictio adeo ut pollicitationes patriarchis factae iam pleno eventu completae cernantur. Unde
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v. 9 « et scient in gentibus semen eorum et germen eorum in medio populorum; omnes qui viderint eos cognoscent illos, quia isti sunt semen. cui. benedixit Domimus »; — hebr. et notum est (scil. cum laude et gloria) inter gent^s semen eorum; populus theocraticus longe lateque conspicuus est. et cum gloria nominatus, ut mons domus Domini 2, 2; benedictio Dei in eum effusa adeo eminet, ut quicumque eum viderint profiteantur illos esse generationem eam cui benedixerit Dominus. Uti in vetere Israel maledietio Dei et ultio omnibus manifestabatur (cf. Deut. 99, 93. 3 Reg. 9, 8. Ier. 22, 8), ita in novo Israel, in Israel Dei (Gal. 6, 16) evidentissima cernentur benevolentiae ac liberalitatis divinae documenta ; « sicut in maledictione Dei gravissima significantur incommoda, sic in benedictione bonorum omnium aflluentia » (Sanct.), Cum igitur populus theocratieus adeo nobilis et insignis adstet inter gentes, etiam efficaciter eas invitare censendus est, ut theocratiae nomen dent et eiusdem benedictionis divinae se reddant participes.
61:10
v. 10 « Gaudens gaudebo in Domino et ezsultabit anima mea in Deo meo, quia induit me vestimentis salutis et indumento iustitiae circumdedit me quasi sponsum decoratum corona et quasi sponsam ornatan, monilibus suis » ; — verbis hisce optime describitur quales esse debeant sensus animorum et affectus redemptorum. lis enim fons et ratio gaudii et exsultationis non in divitiis vel in honoribus vel alia qualibet ponitur felicitate, sed' in Domino, in quo solo omnis veri gaudii ratio firmiter ac indesinenter consistit. Et ista exsultatio ex intimis animi sensibus erumpit et impetu quodam amoris fertur in Deum meum, quae est vox amoris et animi gratissimi. Profitetur Ecclesia, uti olim Anna nato Samuele, uti Habacuc, ut beatissima Virgo : exsultavit spiritus meus in Deo salutari meo (cf. 4 Reg. 2, 4. Hab. 3, 18. Luc. 1, 41). Atque cum ea etiam Dei magnalia agnoscit : quia fecit mihi magna ! Salvatione et sanctitate se liberaliter exornatam a Domino sibi gratulatur, ut ita vestita similitudinem referat eum Messia (11, 3). Vestimentis et copiam salutis et sanctitatis et statum exprimi perennem aliqui monent (cf. Sasb. Mald.). Ad huius laetitiae et ornatus magnitudinem designandam illae inducuntur comparationes, quibus maxima animi exsultatio et ornatus pulcherrimus declarari solet, in sponso scil. ac sponsa. Hebr. quasi sponsum sacerdotio fungentem eum corona ; nam v. 6 sacerdotes Domini vocati sunt et totus populus esse debet regnum sacerdotale (Ex. 19, 6). Sponsi ergo laetitia cum dignitate sacerdotis coniungitur et decor coronae (v. 3) additur, ut quanta bona a Deo collata sint. camulatis comparationibus illustretar. Quam pulchra ac speciosa sit Ecclesia, in sponsa monilibus ornata depingitur, eo melius quia Ecclesia revera tamquam sponsa Christo praeparatur et ornatur (2 Cor. 11, 2. Eph. 5, 27). Uti alibi adverti potest universalitatem quandam exprimi genere masculino et. feminino adhibito (cf. 3, 1), ita hoc loco sponsus et sponsa nominantur, « ut maior Ecclesiae pulchritudo ac dignitas exprimatur, quae non satis alterutro significari posse videbantur ; sponsi igitur et sponsae. delicias atque ornamenta coniunxit, ne quid ullus in Ecclesia Dei ad dignitatem et speciem requireret » (Sanct.). Textum hebr. ?N5 12? aliqui ita explicant, ut 132 idem sit quod 1215 vel pn prout v. g. utraque forma 502 et 55 inveniatur (cf. Hitz. Hahn). Et forte eodem modo iam expliearunt veteres ; nam LXX habet és vougto xspi£ünzzv uot uízpxv ; Sym. *socunpivow ct:o2i»o ; idem S. Hier.; Syrus solum sponsum gloriosum praebet. Sacerdolis menlionem tamen ingerunt Aq. és vopotov ispxzeupivov osegivo. Alque revera v5 in usu frequenti est de functione sacerdotali, quae notio hoc loco etiam eo fortasse retineri debet, quia voces quoque 5wn2 et *N2 ornatum sacerdolalem innuunl; et prior quidem sine dubio ; altera elsi non direcie de eo dicitur, tamen bis cum bead ol liara iungitur Ex. 39, 28 et Ez. 44, 18 (cf. Naeg. Del.). Sed qui eam derivationem admittunt, communiler vertunt : qui tiaram sacerdotali modo gerit vel ornat ; at in Aac nolione vox nunquam occurrit et hanc significationem solum pro hoc loco afferunt lexicographi. Quae res sane suspicionem movet. Quare notio illa tentanda est quae revera voci inest : sacerdotio fungi; huic additur in quo ornatu fungatur munere sacerdotali, illa scil. ornatus corona quam Messias v. 3 se daturum pro cinere promiserat. Hac explanatione et vis nativa vocis retinetur et sensus aptus exsistit 5; similem iam proposuit Malv. qui inter alia exponit : erit mystes et sacerdos decorus. Ierusalem tamquam sponsa monilibus exornata iam poterit oblivisci viduitatis suae ac sterilitatis pristinae (cf. 50, 1; 54, 1. 6. 11). In nova enim theocratia ubique praeclarissimi orientur fructus
Iam quid populus Dei tot gratiis a Deo praeventus Domino rependet ? Uti v. "1 dictum est: laudabunt partem suam; ideo iuremerito sequitur hymnus laudis et exsultationis
61:11
v. 44 « sicut enim terra. profert. germen. suum et. sicut hortus. semen suum germinat, sic Dominus Deus germinabit iustitiam. et laudem coram universis genti-. bus » ; — Dei gratia fiet, ut nova theocratia iam non sit. vinea fallax et? terra fogwitr: ubique germinabit et florebit iustitia et sanctitas; hanc consequitur laudatio et gloria. Uti terra necessario profert germen et id omnino ad naturam eius pertinet, ita necessario theocratia Deo aspirante justitiae fructus profert. Igitur sanctitatem pertinere ad naturam Ecclesiae eamque esse etiam indefectibilem indicatur. Id ergo plene fiet quod supra 55, 10 Deus dixerat. Alias prophetae rerum naturalium ordinem, stabilitatem ad incusandam hominum inconstantiam et improbitatem adhibent (cf. 1, 3. Ier. 8, 1); in nova theocratia adfore indicat iucundum concentum inter ordinem naturae et ordinem altiorem hominum gratia ornatorum. Uti res inanimatae necessario, ita hi maxima libertate normam a Deo praefixam sequentur. Ecclesia vero perpetua sanctitate conspicua coram gentibus Deo maximae gloriae erit; ita implebitur canticum seraphim 6, 3; ita illud : in te gloriabor (49, Bieb 5, 19; 60, 13. 21. Debet ergo Ecclesia gentibus et nationibus inferre verae iustitiae normam et formam, debet Dei gloriam illis manifestare; quo munere optime concluditur oratio qua ostenditur, per quem et quomodo illud debeat exsecutioni mandari, quod 60, 3 dicitur : ambulabunt gentes in lumine tuo et reges in splendore ortus tui. — Paucis S. Thom. hanc partem orationis ita describit : « exprimit in persona populi vel Ecclesiae cordis gaudium, secundo confitetur Dei beneficium sub similitudine vestimentorum, in quantum divina beneficia protegunt, sub similitudine ornamentorum, in quantum ornant, sub similitudine germinum, quantum ad fructum ». Sunt qui in hae quoque parte a. v. 10 Messiam loquentem assumant; ita Malv. Rohl. Troch. Del. Naeg. Or. quibus accenseri possunt ii omnes qui in toto capite non audiunt alium loquentem quam prophetam (cf. Hahn, Sein.). Sed haec sententia non potest sustineri. Nam qui in v. 40 loquitur, sibi gratulatur quod a Deo vestimento iustitiae sit indutus et magnum Dei favorem ingenti cordis laetitia celebrat. Sed talia lerusalem vel populum theocraticum facere saepe deprehendimus ; cf. 49, 94 ; 54, 17; 54,1; 60, 5 ; Sioni dicitur: induere vestimentis gloriae (52, 14); Sion potest a Domino quasi sponsa ornari; num haec sponsae comparatio ullo modo ad Messiam convenit? Dein adverti debet quid intersit inter v. 10 et v. 3. In v. 3 is qui loquitur dat coronam, daf pallium laudis lugentibus; si nunc in v. 10 aliquis gratias agit et gaudet de corona accepta, de pallio quo sit indutus a Domino, sodes, die mihi, num is idem sit qui dederit aliis? Nonne ipsa rei evidentia dictat, eos gratias agere qui aceeperint? eos autem accepisse quibus illa data fuerint, i. e. lugentes vel generatim populum theocratieum ? Quare iure merito iam Chald. ad v. 40 verba praemisit : dicit lerusalem. Et veram explicationem viderunt plerique ; ità vocem Ecclesiae hic audiri docent S. Ephr. Hier. Cyr. Theod. Thom. Sasb. Pint. Sanct. Sa, Lap. Men. Tir. Gord. Calm. Bade, Loch, Reinké ; vocem populi Mar. Schegg, vocem prophetae qui Ecclesiae personam induerit Mald., voces chori apostolici vel lerusalem spiritualis For. esse censet vel etiam ipsius prophetae voces prae gaudio exsultantis; at prophetam non nomine suo loqui, sed sensus illos exprimere, quibus cives theocratiae novae imbuuntur ex v. 10 patet, si cum v. 3 confertur.
61:1
… Although the concepts are in embryo in the prophetic literature (cf. Is. 29:19; 35:4; 61:1) and in the Psalms, the beatitudes are, in their entirety, of a unique originality, of a boldness and power such as to overturn the moral outlook of humanity. …
… Twice there appears the Anointed par excellence, the ideal King indissolubly united to Yahweh (Ps. 2:2; Dan. 9:25 ff.; cf. Is. 61:1), in whom the flourishing of the Davidic line will culminate (cf. Is. 11:1). His reign will imply the priesthood (cf. Ex. 19:6); his kingship will have a charismatic-prophetic …
… "Spiritus Domini super me, propterea unxit me" (Is. 61:1): Christ had applied these words to himself (Lk. 4:18). "Unxit eum Deus Spiritu Sancto," St. Peter had said of him (Acts 10:18), and the Epistle to the Hebrews had likewise referred …
Holiness of Christ and of Mary
… He is the Christ, that is, the Anointed, the consecrated one (Dan. 9:25-26; Ps. 2:2), the righteous one (Is. 53:11), filled with the Holy Spirit (Is. 11:2; 42:1; 61:1-2). The New Testament explicitly ratifies these essential data (Mt. 1:20; Lk. 1:35: the conception of Christ. …
… It was the passage in which the prophet outlines the divine consecration of the coming C., and his doctrinal and merciful function among the people (Is. 61:1-2). When the reading was finished, J. returns the scroll to the attendant, and explains those verses by saying: "Today this scripture has been fulfilled in your hearing" (cf. Lk. 4:16-21). …
His kingdom will be universal, definitive and spiritual: Is. 11, 10; 42, 1-7; 49, 5 ff.; 61, 1 ff.; Jer. 31, 31-34 (= Hebr. 8, 8-12); Dan. 7, 14-27; 9, 24; its center of diffusion will be Zion (Hos. 2, 19-24; Is. 2, 2 ff.; Mic. 4, 2 ff.; Jer. 31, 33; Ez. 16, 60 ff.; 17, 23; etc.); …
61:2
… Sadness amid the laughter of the world's revelers, shunned and hated by Jews and pagans, will be transformed into joy (Jn. 16:20-22; II Cor. 7:10; I Pt. 2:19; Apoc. 7:17; 21:4). The Messiah comes to console the afflicted (Is. 61:2 nāḥam, Septuagint τοὺς πενθοῦντας; cf. Is. 25:8). As a condition of eternal happiness, the cross of Christ already brings "peace and joy" (cf. Mt. 10:38; 16:24; Lk. 9:23; 14:27; …
61:6
… In the same manner the passages analogous to the letter of St. Peter that are found in Is. 61:6; 62:12; Apoc. 1:5-6; 20:6 are to be interpreted (P. De Ambroggi, Il s. dei fedeli secondo la prima di Pietro, in La scuola catt., 75 [1947], pp. 52-57; cf. L. Cerfaux, Regale …
61:10
Although allusions to accessory or ceremonial elements are not lacking (cf. Gen. 29:22, 27; Ecclus. 14:10; Ps. 18:6; Is. 61:10; Jer. 7:34; 16:9; Cant. 3:11; I Mach. 9:37; Mt. 25:1 etc.), in the Bible only in Tob. 8:24 is there mention of a written document drawn up at the time of the marriage.
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.