Christ’s victory over his enemies: his mercies to his people: their complaint.
Christ is described as a vistorious conquerour, ascending into heauen with triumph, embrued with bloud. 7. For al whose benefites the Prophet rendreth thankes: 10. expostulating the peoples ingratitude, that prouoked God to wrath.
1Who is this that cometh from Edom, with dyed garments from Bosra, this beautiful one in his robe, walking in the greatness of his strength. I, that speak justice, and am a defender to save.Chi è questi, che viene da Edom, e di Bosra colla veste tinta di rosso? questi bello a vedersi nel suo paludamento, nella cui andatura spicca la sua molta possanza? Io sono, che parlo giustizia, e sono il protettore, che dà salute.VVHO is this that cometh from Edom, with died garments from Bosra, this beautiful one in his robe, going in the multitude of his strength. I, that speake iustice, and am a defender to saue.Quis est iste, qui venit de Edom, / tinctis vestibus de Bosra ? / iste formosus in stola sua, / gradiens in multitudine fortitudinis suæ ? / Ego qui loquor justitiam, / et propugnator sum ad salvandum. 2Why then is thy apparel red, and thy garments like theirs that tread in the winepress?Ma, e perchè rossa è la tua roba, e le tue vesti quasi di chi preme le uve nello strettoio?Why then is thy clothing red, and thy garments as theirs that treade in the wine presse?Quare ergo rubrum est indumentum tuum, / et vestimenta tua sicut calcantium in torculari ? 3I have trodden the winepress alone, and of the Gentiles there is not a man with me: I have trampled on them in my indignation, and have trodden them down in my wrath, and their blood is sprinkled upon my garments, and I have stained all my apparel.Io da me solo ho premuto il torchio, e delle genti nissuno è con me. Io gli ho spremuti nel mio furore, e nell'ira mia gli ho conculcati, e il sangue loro è schizzato sulla mia roba, ed ho macchiate tutte le mie vestimenta.I haue troden the presse alone, and of the Gentiles there is not a man with me: I haue troden them in my furie, and haue troden them downe in my wrath: and their bloud is sprinkled vpon my garments, and I haue stayned al my rayment.Torcular calcavi solus, / et de gentibus non est vir mecum; / calcavi eos in furore meo, / et conculcavi eos in ira mea: / et aspersus est sanguis eorum super vestimenta mea, / et omnia indumenta mea inquinavi. 4For the day of vengeance is in my heart, the year of my redemption is come.Perocché ecco il dì fissato in cuor mio per la vendetta; l'anno della redenzione mia è venuto.For the day of reuenge is in my hart, the yeare of my redemption is come.Dies enim ultionis in corde meo; / annus redemptionis meæ venit. 5I looked about, and there was none to help: I sought, and there was none to give aid: and my own arm hath saved for me, and my indignation itself hath helped me.Mirai all'intorno, e non era chi porgesse la mano; cercai, e non v'ebbe chi desse aiuto: e mi diè salute il mio braccio, e l'ira mia ella stessa mi consortò.I looked about, & there was no helper: I sought, and there was none to ayde: and myne arme hath saued, and myne indignation itself hath holpen me.Circumspexi, et non erat auxiliator; / quæsivi, et non fuit qui adjuvaret: / et salvavit mihi brachium meum, / et indignatio mea ipsa auxiliata est mihi.
6And I have trodden down the people in my wrath, and have made them drunk in my indignation, and have brought down their strength to the earth.E nel furor mio conculcai i popoli, e della mia indignazione gli inebriai, e gettai a terra la loro fortezza.And I haue troden downe the peoples in my furie, and haue inebriated them in mine indignation, and haue drawen their strength downe to the ground.Et conculcavi populos in furore meo, / et inebriavi eos in indignatione mea, / et detraxi in terram virtutem eorum. 7I will remember the tender mercies of the Lord, the praise of the Lord for all the things that the Lord hath bestowed upon us, and for the multitude of his good things to the house of Israel, which he hath given them according to his kindness, and according to the multitude of his mercies.Io mi ricorderò delle misericordie del Signore, e loderò il Signore per tutte le cose, che ha fatte per noi il Signore, e per la moltitudine de' beni donati da lui alla casa d'Israele secondo la sua benignità; e secondo la moltitudine delle sue misericordie.I wil remember the mercies of our Lord, the prayse of our Lord for al thinges, that our Lord hath rendred to vs, and for the multitude of the good thinges to the house of Israel, which he hath geuen them according to his iudulgence, and according to the multitude of his mercies.Miserationum Domini recordabor; / laudem Domini / super omnibus quæ reddidit nobis Dominus, / et super multitudinem bonorum domui Israël, / quæ largitus est eis secundum indulgentiam suam, / et secundum multitudinem misericordiarum suarum. 8And he said: Surely they are my people, children that will not deny: so he became their saviour.Ed ei disse: Certamente egli è il popol mio, sono figli, non mi rinnegheranno: ed egli fu lor Salvatore.And he sayd: But yet is my people, children that denie not: and he is become their sauiour.Et dixit: Verumtamen populus meus est, / filii non negantes; / et factus est eis salvator. 9In all their affliction he was not troubled, and the angel of his presence saved them: in his love, and in his mercy he redeemed them, and he carried them and lifted them up all the days of old.Di qualunque loro tribolazione egli non fu tribolato; e l'Angelo, che sta a lui davanti, li salvò: pella sua carità, e per sua benignità li riscattò, e li sostentò, e gl'ingrandì in ogni tempo.In al their tribulation he was not trubled, and the angel of his face saued them: in his loue, and in his indulgence he redemed them, and bare them, and lifted them vp al the daies of the world.In omni tribulatione eorum non est tribulatus, / et angelus faciei ejus salvavit eos: / in dilectione sua et in indulgentia sua / ipse redemit eos, / et portavit eos, et elevavit eos / cunctis diebus sæculi.
10But they provoked to wrath, and afflicted the spirit of his Holy One: and he was turned to be their enemy, and he fought against them.Ma eglino provocarono ad ira, e contristaron lo spirito del suo Santo, ed ei diventò loro nemico, ed ei medesimo li conquise.But they prouoked to wrath, and afflicted the spirit of his holie one: and he was turned to be their enemie, and he conquered them.Ipsi autem ad iracundiam provocaverunt, / et afflixerunt spiritum Sancti ejus: / et conversus est eis in inimicum, / et ipse debellavit eos. 11And he remembered the days of old of Moses, and of his people: Where is he that brought them up out of the sea, with the shepherds of his flock? where is he that put in the midst of them the spirit of his Holy One?Ma si ricordò degli antichi giorni di Mosè, e del suo popolo. Dov' è colui, che dal mare li trasse con que', che pastori erano del suo gregge? Dov'è colui, che in mezzo a loro pose lo spirito del suo Santo?And he remembred the dayes of the world of Moyses, and of his people: where is he that brought them out of the sea, with the pastours of his flocke? Where is he that put in the middes of him the spirit of his holie one?Et recordatus est dierum sæculi Moysi, et populi sui. / Ubi est qui eduxit eos de mari / cum pastoribus gregis sui ? / Ubi est qui posuit in medio ejus / spiritum Sancti sui; 12He that brought out Moses by the right hand, by the arm of his majesty: that divided the waters before them, to make himself an everlasting name.Che stando al fianco di Mosè lo condusse col braccio della sua maestà, che in faccia ad essi divise le acque, per acquistarne rinomanza sempiterna?He that brought out Moyses to the right hand by the arme of his maiestie: that diuided the waters before them, that he might make to himself an euerlasting name.qui eduxit ad dexteram Moysen, / brachio majestatis suæ; / qui scidit aquas ante eos, / ut faceret sibi nomen sempiternum; 13He that led them out through the deep, as a horse in the wilderness that stumbleth not.Che per mezzo agli abissi guidolli, come si fa di un cavallo, che in piano deserto non ha inciampo.He that brought them out through the depthes, as an horse in the desert that stumbled not.qui eduxit eos per abyssos, / quasi equum in deserto / non impingentem ? 14As a beast that goeth down in the field, the spirit of the Lord was their leader: so didst thou lead thy people to make thyself a glorious name.Come giumento, che scende per una valle, lui condusse lo spirito del Signore: così tu (o Dio) fosti condottier del tuo popolo per farti nome di gloria.As the beast that goeth downe in the plaine filde, the spirit of our Lord was their conductor: so didst thou bring thy people that thou mightest make thee a name of glorie.Quasi animal in campo descendens, / spiritus Domini ductor ejus fuit. / Sic adduxisti populum tuum, / ut faceres tibi nomen gloriæ.
15Look down from heaven, and behold from thy holy habitation and the place of thy glory: where is thy zeal, and thy strength, the multitude of thy bowels, and of thy mercies? they have held back themselves from me.Pon mente dal cielo, e mira dal luogo santo, dove abiti tu, e la tua gloria: dov'è il tuo zelo, e la tua fortezza, la compassione delle tue viscere, e la molta tua misericordia? Elle si sono rattenute riguardo a me.Attend from heauen, and looke from thy holie habitation, & of thy glorie: where is thy zele, and thy strength, the multitude of thy bowels, and of thy mercies? they haue held backe them selues toward me.Attende de cælo, et vide / de habitaculo sancto tuo, et gloriæ tuæ. / Ubi est zelus tuus, et fortitudo tua, / multitudo viscerum tuorum et miserationum tuarum ? / Super me continuerunt se. 16For thou art our father, and Abraham hath not known us, and Israel hath been ignorant of us: thou, O Lord, art our father, our redeemer, from everlasting is thy name.Ma tu se' il nostro padre, e Abramo non ci conosce, e Israele non sa chi noi siamo. Tu, Signore, padre nostro, redentor nostro, questo è ab eterno il tuo nome.For thou art our father, and Abraham hath not knowen vs, and Israel hath bene ignorant of vs: thou ô Lord art our father, our redemer, from the begynning is thy name.Tu enim pater noster: / et Abraham nescivit nos, / et Israël ignoravit nos: / tu, Domine, pater noster, / redemptor noster, a sæculo nomen tuum. 17Why hast thou made us to err, O Lord, from thy ways: why hast thou hardened our heart, that we should not fear thee? return for the sake of thy servants, the tribes of thy inheritance.E perchè, o Signore, facesti tu, che noi deviassimo dalle tue vie; indurasti il cuor nostro, onde noi non avessimo timore di te? Volgiti a noi per amore de' servi tuoi, e delle tribù, che son tua eredità.Why hast thou made vs erre ô Lord from thy waies: hast thou hardned our hart, that we feared not thee? Returne for thy seruants, the tribes of thine inheritance.Quare errare nos fecisti, Domine, de viis tuis; / indurasti cor nostrum ne timeremus te ? / Convertere propter servos tuos, / tribus hæreditatis tuæ. 18They have possessed thy holy people as nothing: our enemies have trodden down thy sanctuary.Come di cosa da nulla si son fatti padroni del tuo popolo santo: i nostri nemici han conculcato il tuo santuario.As nothing haue they possessed thy holie people: our enemies haue troden downe thy sanctification.Quasi nihilum possederunt populum sanctum tuum: / hostes nostri conculcaverunt sanctificationem tuam.
19We are become as in the beginning, when thou didst not rule over us, and when we were not called by thy name.Siam divenuti come da principio, quando tu non avevi preso dominio di noi, e noi non portavamo il tuo nome.We are become as in the begynning, when thou didst not rule ouer vs, neither was thy name inuocated vpon vs.Facti sumus quasi in principio, cum non dominareris nostri, / neque invocaretur nomen tuum super nos.
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Challoner
Edom. Edom and Bosra (a strong city of Edom) are here taken in a mystical sense for the enemies of Christ and his Church. (Challoner)
Houbigant
St. Jerome with reason finds it difficult to explain it of Christ, as it regards the Machabees. (Houbigant)
Calmet
The first six verses are applied to our Saviour's ascension, which excites the admiration of angels, Psalm 23:7. Judas, the Machabee, the glorious figure of Christ, is introduced speaking in this and the following chapter. He conquered Idumea, (1 Machabees 5:3., and 2 Machabees 10:10.) and fought to save the people, 1 Machabees 9:21. (Calmet)
Worthington
The highest order of angels asks this question, admiring the beauty of Christ, though imbrued in blood after his victory. (St. Dionysius, Hierar. vii.) (Worthington)
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Press. Christ suffered, (St. Cyril) and punished his enemies, Apocalypse 14:19. Judas received God's sword from Jeremias, (2 Machabees 15:15.) and liberated his people.
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Calmet
Me. I depended on the goodness of my cause, and on God's aid, Isaias 59:15. (Calmet)
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Haydock
Drunk with the wine of my fury, Psalm 74:9., and Ezechiel 23:31. (Haydock)
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Calmet
I, Isaias; or rather the hero mentions what induced him to rise up, 1 Machabees 16:10. (Calmet)
St. Jerome
The Jews confess God's mercies. (St. Jerome)
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Calmet
Deny, or prove degenerate. (Calmet)
Haydock
God approves the conduct of the Machabees. (Haydock)
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Calmet
Presence, in high authority, Exodus 33:20. (Calmet)
Worthington
The angel guardian of the Church. Particular guardians also see God's face, Matthew xviii. (Worthington)
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Flock. Psalm 76:21.
Calmet
One. Moses inspired by God. (Calmet)
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Haydock
Not, the road was so plain, Wisdom 19:7. (Haydock)
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Challoner
Back. This is spoken by the prophet in the person of the Jews, at the time when for their sins they were given up to their enemies. (Challoner)
Calmet
Judas uses the same language at Maspha, 1 Machabees 3:50. (Calmet)
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Challoner
Abraham, etc. That is, Abraham will not now acknowledge us for his children, by reason of our degeneracy; but thou, O Lord, art our true father and our redeemer, and no other can be called our parent in comparison with thee. (Challoner)
Calmet
Abraham is not able to save us. (Calmet)
Worthington
The patriarchs may justly disregard us, as degenerate children; yet we hope in God's mercies. Thus St. Jerome, etc., explain the passage, which does not favour the errors of Vigilantius and of Luther, who maintain that the saints departed do not know what passes in this world. St. Augustine (Cura xv.) shews the contrary, from the example of Lazarus, Luke xvi. They know each other, though they had not lived together, (St. Gregory, Dial. 4:33.) and behold in the light of God what regards their clients. (St. Augustine, City of God 22:29.) We cannot decide how the martyrs do help those whom it is certain they assist. (St. Augustine, cura xvi., and contra Faust. 20:21.; St. Jerome, contra Vigil.; St. Gregory, 3 ep. 30., and 7 ep. 126., etc.) (Worthington)
63:17
Challoner
Hardened, etc. The meaning is, that God, in punishment of their great and manifold crimes, and their long abuse of his mercy and grace, had withdrawn his graces from them, and so given them up to error and hardness of heart. (Challoner)
Theodoret
They had abused his patience, to sin the more. (Theodoret)
Calmet
The Jews are accustomed to attribute all to God, though they agree with us in reality God might prevent any sin. (Calmet)
St. Augustine
But he chooses to leave man to the free exercise of his liberty. He hardens (Haydock) "not by infusing malice, but by not shewing mercy; and those to whom he shews it not, are undeserving." (St. Augustine, ep. ad Sixt. CXCIV. 14.)
Worthington
God is never the author of error. Man takes occasion from his indulgence to become obdurate. (St. Jerome) (Worthington)
63:18
Nothing; holding them in the greatest contempt. Epiphanes thought he should make them easily change their religion. His persecution lasted only three years and a half.
Sanctuary. 1 Machabees 1:23, 49, 57., and 3:45.
63:19
Calmet
Name. We seem to have no distinction, temple, etc. (Calmet)
Haydock
Protestants, "We are thine. Thou never bearest rule over them. They were," etc. (Haydock)
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63:15
They have held back, etc.... This is spoken by the prophet in the person of the Jews at the time when, for their sins, they were given up to their enemies.
63:16
Abraham hath not know us, etc.... That is, Abraham will not now acknowledge us for his children, by reason of our degeneracy; but thou, O Lord, art our true father and our redeemer, and no other can be called our parent in comparison with thee.
63:17
Made us to err, etc. Hardened our heart, etc.... The meaning is, that God in punishment of their great and manifold crimes, and their long abuse of his mercy and grace, had withdrawn his graces from them, and so given them up to error and hardness of heart.
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S. Dionyse, H•er•r. caelest. c 7. supposeth this to be the quaestion of the hieghest order of Angels, admiring Christs beauty to be so excellent, not withstanding that he is embrewed with bloud ascending from Edom (which signifieth terrestrial) from Bosra (a vvalled citie ouerthrovven) that is, from Ierusalem into heauen vvith triumph after a bloudie victorie.
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Concordance Apoc. 19. v. 13.
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The Angel guardian of the Church, which standeth before the face of God; Christ testifying that also the particular guardians do alwayes see the face of his Father. Mat. 18
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Concordance Exo. 14.
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Deut. 26. •a%, 2.
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16. Abraham hath not knovvne vs.] The faithful people considering their The Ievves supposed that for their sinnes the Patriarches did not acknovvlege them for their children. Yet hoped that God of his mercie vvould releue them in distresse. ovvne great, frequent, & inueterate sinnes, vvith the extreme calamities wherinto they vvere fallen for the same, supposed that their progenitor Abraham (vvhom God had particularly called out of his countrie) & Iacob (of vvhose tvvelue sonnes the vvhole nation vvas propagated) did no longer acknowlege them for their children, because they had so greuously offended God, & vvere not vvorthie of anie fauour. Al vvhich notwithstanding, yet they hoped in Gods incomparable mercie, that his diuine goodnes, being Creator of al, who had elected them for his peculiar people, brought them out of Aegypt, and often deliuered them from sundrie afflictions, vvould againe reduce them from captiuitie, and as their merciful father, remitte their sinnes, and releue their miseries, though Abraham, Iacob, and other Patriarches had iustly reiected them as lost children This being the proper literal sense of this place, according to S. Ieroms, and other ancient Doctors explication, it maketh nothing at al for the old and new heresie of Vigilantius, & Luther, denying that Sainctes in an other life do knovv vvhat is donne in this vvorld. For albeit the Patriarches in zele of iustice, did not acknovvlege their carnal posteritie (because of their great sinnes) for their children: yet they knevv their state, as S. Augustin How the old patriarches knevv the state of men in this vvorld. (li. de cura pro mortuis) interpreting this, and other places of holie Scripture, •ap. 15. teacheth, partly by relation of such as passed from hence to them; partly by holie Angels; and especially by diuine inspirations. As it is clere that Abraham Luc. 16. knevv the state of poore Lazarus, & of the rich glutton, describing vvhat ech of them had deserued, and consequently receiued Much more both the old Patriarches, and al other Sainctes, in eternal glorie knovv ••h other, though Sainctes in glorie see more cle⸢r⸣ly then Prophets in this life. neuer sene nor knovvne before in this vvorld. as S. Gregorie teacheth: li. 4 c. 33. Dialogi. The glorified Sainctes see also in God that vvhich perteyneth to their clientes, that pray vnto them in earth, so farre as God doth ordaine, more li. 22. c. 29. ciuit, clerly by light of glorie, then prophetes see by light of prophecie: as S. Augustin teacheth. But touching the maner he saith it exceeded the reach of his vnderstanding, hovv Martyrs do helpe those, vvho, it is certaine, are holpen by them. So discoursing That Sainctes know, & helpe mortal mens necessities is certaine: but the maner how, is obscure. •ura pro mort. c. 16. at large of the vncertaine maner, shevveth that there is no doubt at al of the thing it selfe, that Sainctes in heauen do knovv mortal mens necessities, heare their prayers, and helpe them by their intercession and merites. vvhich he confirmeth also. li. 20. c. 21. cont. Faust. Tract. 8. in Ioan. Ser. 5. de Sanctis. Likevvise. S. Ierom against Vigilantius. S. Gregorie. li. 3. Epist. ep. •0 li. 7. ep. 126. li. 9. ep. 38 and others in manie places.
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God is neuer the cause of error or harnes of hart: but by indulgence not punishing, sinners harden their ovvne hartes. so S. Ierom.
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St Justin Martyr † AD 165 Dialogue with Trypho 26
… For the day of retribution has come upon them, and the year of redemption is present. And I looked, and there was none to help; and I considered, and none assisted: and My arm delivered; and My fury came on them, and I trampled them in My fury, and spilled their blood on the earth.’ ”
Tertullian † AD 220 The Five Books Against Marcion 4.40
… In order, however, that you may discover how anciently wine is used as a figure for blood, turn to Isaiah, who asks, “Who is this that cometh from Edom, from Bosor with garments dyed in red, so glorious in His apparel, in the greatness of his might? Why are thy garments red, and thy raiment as his who cometh from the treading of the full winepress?”
Origen † AD 254 Origen's Commentary on the Gospel of John 6.37
… God and your God.” And when He comes, loaded with victory and with trophies, with His body which has risen from the dead,—for what other meaning can we see in the words, “I am not yet ascended to My Father,” and “I go unto My Father,”—then there are certain powers which say, Who is this that cometh from Edom, red garments from Bosor; this that is beautiful?
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 13.27
27. Again, when He had been judged before Pilate, He was clothed in red; for there they put on Him a purple robe. Is this also written? Esaias saith, Who is this that cometh from Edom? the redness of His garments is from Bosor
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 45
… And give to the doubting of the question the twofold answer. And if they marvel and say as in Isaiah’s drama Who is this that cometh from Edom and from the things of earth? Or How are the garments red of Him that is without blood or body, as of one that treads in the full wine-press?
St Ambrose of Milan † AD 397 On the Mysteries 7
… “Who is this King of glory?” And whilst some said “Lift up your gates, O princes, and be ye lift up, ye everlasting doors, and the King of glory shall come in.” In Isaiah, too, we find that the powers of heaven doubted and said: “Who is this that cometh up from Edom, the redness of His garments is from Bosor, He who is glorious in white apparel?”
Rufinus of Aquileia † AD 411 A Commentary on the Apostles' Creed 25
… Listen to Isaiah, “Who is this that cometh from Edom, red in his garments from Bozrah? Wherefore are thy garments red, and thy raiment as though thou hadst trodden in the wine-press?” To which Himself replies, “I have trodden the wine-press alone, O daughter of Sion.”
St Jerome † AD 420 To Pammachius against John of Jerusalem 34
34. Even the graves were opened at our Lord’s passion when the sun fled, the earth trembled, and many of the bodies of the saints arose, and were seen in the holy city.
Theodoret of Cyrus † AD 458 Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 3
“‘Who is this that cometh from Edom?’ and from the earth, and how can the garments of the bloodless and bodiless be red as of one that treadeth in the wine-fat? Urge in reply the beauty of the garment of the body which suffered and was made beautiful in suffering, and was made splendid by the Godhead, than which nothing is lovelier nor more fair.”
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St Cyprian of Carthage † AD 258 The Epistles of Cyprian 62.7
7. In Isaiah also the Holy Spirit testifies this same thing concerning the Lord’s passion, saying, “Wherefore are Thy garments red, and Thy apparel as from the treading of the wine-press full and well trodden?”
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Tertullian † AD 220 The Five Books Against Marcion 4.25
… alleging in opposition to it that the Creator was known to all, both to Israel by familiar intercourse, and to the Gentiles by nature. Well, how is it He Himself testifies that He was not known to Israel? “But Israel doth not know me, and my people doth not consider me;” nor to the Gentiles: “For, behold,” says He, “of the nations I have no man.”
Tertullian † AD 220 The Five Books Against Marcion 4.45
Easy enough, by the LXX. See Isaiah lxiii. 3 . καὶ τῶν εθνῶν οὐκ ἔστιν ἀνὴρ μετ᾽ εμοῦ . The first verse, referring to Edom, leads our author to accentuate this point of Gentile ignorance.
St Jerome † AD 420 The Letters of St. Jerome 108.11
… Next turning to the right she passed from Bethzur to Eshcol which means “a cluster of grapes.” It was hence that the spies brought back that marvellous cluster which was the proof of the fertility of the land and a type of Him who says of Himself: “I have trodden the wine press alone; and of the people there was none with me.”
St Jerome † AD 420 Against Jovinianus 2.10
… “Woe is me,” say they, “that my sojourning is prolonged! that I dwell among the tents of Kedar!” that is to say, in the darkness of this world, for the light shineth in the darkness, and the darkness comprehended it not. Boast not of having many disciples. The Son of God taught in Judæa, and only twelve apostles followed Him.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 56.4
… let him say, “Have pity on me, O Lord, for man hath trodden me down:” and let him faint not in this treading down, knowing Him on whom he is calling, and by whose example he hath been made strong. The first cluster in the winefat pressed is Christ. When that cluster by passion was pressed out,
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St Irenaeus of Lyons † AD 202 Against Heresies 3.20.4
4. Again, that it should not be a mere man who should save us, nor [one] without flesh—for the angels are without flesh—[the same prophet] announced, saying: “Neither an elder, nor angel, but the Lord Himself will save them because He loves them, and will spare them: He will Himself set them free.”
Tertullian † AD 220 The Five Books Against Marcion 4.22
… but from the Creator to His Christ, in consequence of the departure of the old covenant and the supervening of the new. “Not an ambassador, nor an angel, but He Himself,” says Isaiah, “shall save them;”
Tertullian † AD 220 On the Flesh of Christ 14
… Hear what Isaiah says in emphatic words, “It was no angel, nor deputy, but the Lord Himself who saved them.”
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 2.8
… Then the lame man shall leap as a stag, and the tongue of the dumb shall be intelligible; because in the wilderness the water is broken forth, and the stream in the thirsty land.” Also in that place: “Not an elder nor an angel, but the Lord Himself shall deliver them; because He shall love them, and shall spare them, and He Himself shall redeem them.”
St Methodius † AD 311 Oration Concerning Simeon and Anna On the Day that They Met in the Temple 1
… And this very thing the prophet before had announced in the words: No ambassador, nor angel, but the Lord Himself saved them; because He loved them, and spared them, and He took them up, and exalted them.
St Methodius † AD 311 Oration on the Palms 1
… Blessed is He that cometh in the name of the Lord, to pour wine and oil upon him who had fallen amongst thieves, and had been passed by. Blessed is He that cometh in the name of the Lord: to save us by Himself, as says the prophet; no ambassador, nor angel, but the Lord Himself saved us.
St Athanasius of Alexandria † AD 373 On the Incarnation of the Word 25-2
… “The Lord God hath shined upon us;” and again: “He sent His Word and healed them;” and again: “Not
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St Basil the Great † AD 379 De Spiritu Sancto 19
… “Grieve not the Holy Spirit;” hear the words of Stephen, the first fruits of the martyrs, when he reproaches the people for their rebellion and disobedience; “you do always,” he says, “resist the Holy Ghost;” and again Isaiah,—“They vexed His Holy Spirit, therefore He was turned to be their enemy;”
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 16.30
… 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 , and the rest; and again in his charge against the Jews, But they rebelled and vexed His Holy Spirit
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; and, There shall rest upon Him Seven Spirits; and The Spirit of the Lord descended and led them; and The spirit of Knowledge filling Bezaleel, the Master-builder of the Tabernacle; and, The Spirit provoking to anger;
St Ambrose of Milan † AD 397 On the Holy Spirit 3.8
… For whereas Ezekiel says to the people of the Jews: “And thou hast grieved Me in all these things, saith the Lord;” Paul says to the new people in his Epistle: “Grieve not the Holy Spirit of God, in Whom ye were sealed.” Again, whereas Isaiah says of the Jews themselves: “But they believed not, but grieved the Holy Spirit;”
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St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 16.30
… 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 , and the rest; and again in his charge against the Jews, But they rebelled and vexed His Holy Spirit , and Where is He that put His Holy Spirit within them
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St Ambrose of Milan † AD 397 On the Holy Spirit 3.8
… If He was tempted, He also certainly was guiding the people of the Jews into the land of promise, as it is written: “For He led them through the deep, as a horse through the wilderness, and they laboured not, and like the cattle through the plain. The Spirit came down from the Lord and guided them.”
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St Justin Martyr † AD 165 Dialogue with Trypho 25
… Zion has become as a wilderness, Jerusalem a curse; the house, our holiness, and the glory which our fathers blessed, has been burned with fire; and all the glorious nations have fallen along with it. And in addition to these [misfortunes], O Lord, Thou hast refrained Thyself, and art silent, and hast humbled us very much.’ ”
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St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 7.10
10. Thus much then at present, in the way of a digression, to put you in remembrance. Let me, however, add yet another testimony in proof that God is called the Father of men in an improper sense. For when in Esaias God is addressed thus, For Thou art our Father, though Abraham be ignorant of us
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 42.3
3. To speak in a more feeling strain, trusting in Him Who then forsook me, as in a Father, “Abraham has been ignorant of us, Israel has acknowledged us not, but Thou art our Father, and unto Thee do we look;
St Augustine of Hippo † AD 430 On Care to Be Had for the Dead 16
… But if parents do not, who else are there of the dead who should know what we are doing, or what we suffer? Isaiah the Prophet says, “For Thou art our Father: because Abraham hath not known us, and Israel is not cognizant of us.”
St Augustine of Hippo † AD 430 On Care to Be Had for the Dead 17
… True, but it may be that, not while the things were doing in their lifetime, but after their death, he learned these things, by information of Lazarus: that it be not false which the Prophet saith, “Abraham hath not known us.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 17.16
… “Therefore the Jews sought the more to kill Him, because He not only broke the Sabbath, but said also that God was His Father;” not in any ordinary manner, but how? “Making Himself equal with God.” For we all say to God, “Our Father which art in heaven;” we read also that the Jews said, “Seeing Thou art our Father.”
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St Justin Martyr † AD 165 The First Apology 52
… and they shall rend not their garments, but their hearts. Tribe by tribe they shall mourn, and then they shall look on Him whom they have pierced; and they shall say, Why, O Lord, hast Thou made us to err from Thy way? The glory which our fathers blessed, has for us been turned into shame.”
Origen † AD 254 Origen De Principiis 3.1.12
… “Why, O Lord , hast Thou made us to err from Thy way? and hardened our heart, that we should not fear Thy name? Return, for Thy servants’ sake, for the tribes of Thine inheritance, that we also for a little may obtain some inheritance from Thy holy hill.”
Origen † AD 254 Origen De Principiis 3.1-2.12
… “Why, O Lord, hast Thou made us to err from Thy ways? Why hast Thou hardened our heart, so as not to fear Thy name? Return for Thy servants’ sake, for the tribes of Thine inheritance, that we may inherit a small portion of Thy holy mountain.”
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St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 42.3
… beside Thee we know none else, we make mention of Thy name.” Therefore, says Jeremiah, I will plead with Thee, I will reason the cause with Thee. We are become as at the beginning, when Thou barest not rule
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1. Who is this that cometh from Edom? It is asked, who speaketh here and interrogateth? I answer, according to the letter, either Isaiah speaketh, as Sanchez wisheth; or rather Sion and Jerusalem, that is, the citizens of the primitive Church. For these depend upon the preceding chapter, verse 11, where Christ the victor returning with a great multitude of nations, subdued to his faith through the Apostles, commandeth it to be said to Sion: "Say, saith he, O Sion: Behold thy Saviour cometh, behold his reward is with him, and his work before him." Now therefore the Prophet introduceth Christ approaching to the city of Sion with a multitude of nations triumphing. The citizens therefore of Sion come forth to behold the triumph of their Christ, and seeing such great glory and such a multitude of nations, marvelling they ask: "Who is this that cometh from Edom?" Who is that triumpher, who leadeth the Idumæans and all nations after him to Sion, captives indeed, but willing and voluntary? Not that they know not Christ, but that they marvel at his glory, especially in the calling and faith of the Gentiles. For this mystery even the Apostles knew not, thinking that only the Jews were to be called to the Church, as only they had been called by Moses to the Synagogue, until Peter, instructed by a heavenly vision in Acts X, understood that the Gentiles also ought to be partakers of the Church and of the salvation of Christ. Thus Forerius. Allegorically, or rather anagogically, the Fathers commonly understand this passage of the triumph of Christ ascending into heaven, so that this is as it were a dialogue of Angels interrogating, and Christ answering, why thus triumphing over vanquished Satan, death, idolatry and sin he ascendeth? Thus St. Jerome, Cyril, Haymo and St. Dionysius, cap. VII of the Celestial Hierarchy; Justin, Against Trypho, St. Augustine, sermon 5 On the Ascension; Ambrose, lib. On the Institution of Virgins, cap. v; Origen, homily 14 on Matthew. Indeed St. Dionysius thinketh this to be the voice and interrogation of the lower Angels desiring to be instructed by the supreme ones concerning so wonderful a triumph and ascent of Christ. To this may be referred the exposition of St. Athanasius, lib. On the Saving Advent of Christ, who thinketh these words to be those of the devil, vanquished and put to shame by Christ, as if he himself, amazed at such great glory of Christ, and indignant, should ask and say: "Who is this that cometh from Edom?" that is from the earth, and from the dregs of miserable and sinful men, proceeding and ascending with such great power and strength? Wherefore, that some, as Hugo, understand these things according to the letter of the slaughter of the Idumæans and Moabites fighting against the Jews, and the vengeance of God, seemeth cold and Jewish. CONCERNING EDOM. By Edom and Bosra, which was a city in Edom, and another of the same name in Moab, are signified all nations alienated from the people of God, yea his enemies. For as the Idumæans and Moabites were perpetual enemies of the Jews, or the people of God: so the nations were enemies of God, of Christ and of Christians. See Canon XXII. He alludeth to the etymology of Edom and Bosra: for Edom in Hebrew signifieth red, Bosra fortification, tribulation, vintage. And the nations were fortified; and red and bloody both with the blood of Christians, and with their own, when they were cut down and subdued by Christ, of which verse 3. Hence the Fathers, by Edom and Bosra, understand the world, and especially unbelieving Judæa, from which Christ the victor ascended into heaven. For this was bloody with the blood of Christ, of the Prophets and Martyrs. Thus St. Jerome, St. Thomas, Lyran, Vatable, Adams and others. The Sionidæ therefore, and mystically the Angels, seeing Christ, as a most mighty warrior, having made such great slaughter of enemies, having stained and as it were defiled his garments with their blood; marvelling and rejoicing ask who is that, who as a soldier fighting most fiercely, stained with the blood of enemies his, and in his mercy he himself redeemed them, and carried them, and lifted them up all the days of the world. 10. But they provoked him to wrath, and afflicted the spirit of his holiness: and he was turned to be their enemy, and he himself fought against them. 11. And he remembered the days of old of Moses, and of his people: Where is he that brought them up out of the sea with the shepherds of his flock? where is he that put in the midst of him the spirit of his holiness? 12. He that brought forth Moses by the right hand by the arm of his majesty, that divided the waters before them to make himself an everlasting name: 13. That led them through the deep, as a horse in the wilderness, that stumbled not. 14. As a beast that goeth down into the field, the spirit of the Lord was his guide: so didst thou lead thy people, to make thyself a glorious name. 15. Look down from heaven, and behold from the habitation of thy holiness and of thy glory: where is thy zeal and thy strength, the multitude of thy bowels and of thy mercies? they have withheld themselves from me. 16. For thou art our father, and Abraham hath not known us, and Israel hath been ignorant of us: thou, O Lord, art our father, our redeemer, thy name is from everlasting. 17. Why hast thou made us to err, O Lord, from thy ways: and hardened our heart, that we should not fear thee? return for the sake of thy servants, the tribes of thy inheritance. 18. Thy holy people possessed it but a little while: our enemies have trodden down thy sanctuary. 19. We are become as those over whom thou never hadst dominion, over whom thy name was never called upon. 1. Who is this that cometh from Edom, with dyed garments from Bosra? this one beautiful in his robe, walking in the greatness of his strength. I, that speak justice, and am a defender to save. 2. Why then is thy raiment red, and thy garments like theirs that tread in the winepress? 3. I have trodden the winepress alone, and of the Gentiles there is not a man with me: I have trodden them in my fury, and trampled them in my wrath: and their blood is sprinkled upon my garments, and I have stained all my raiment. 4. For the day of vengeance is in my heart, the year of my redemption is come. 5. I looked about, and there was none to help: I sought, and there was none to give aid: and my own arm brought salvation to me, and my indignation itself helped me. 6. And I have trodden down the peoples in my fury, and made them drunk in my wrath, and brought down their strength to the earth. 7. I will remember the mercies of the Lord, the praises of the Lord according to all that the Lord hath bestowed upon us, and the great goodness to the house of Israel, which he hath given them according to his mercy, and according to the multitude of his mercies. 8. And he said: Surely they are my people, children that will not lie: and he became their Saviour. 9. In all their affliction he was not troubled, and the angel of his face saved them: in his love rather than his own, yet beautiful and walking in the greatness of his strength, let him ascend into Sion and into heaven; as if they were to say, saith St. Jerome: "Whence hast thou stained thy snowy and virginal flesh, O Christ, O spotless Lamb! whence hast thou reddened it with blood! for clemency becometh thee more than cruelty; whiteness more than gore." Hence the ancients teach that the same thing is said here by Isaiah as is said by the Psalmist in Psalm 23, 9: "Lift up your gates, O ye princes, your gates:" which St. Augustine explaining, in sermon 178 On the Seasons, which is the fifth On the Ascension of the Lord, says: "For he was ascending, steeped in the redness of blood, crowned with the laurels of victorious trophies. All the heavenly ones beheld Christ beautiful with his wounds, the spoils carried off from the tyrant's camps: and marvelling at the shining standards of divine power, they break forth with such hymns, and lead him on rejoicing: Who is this, say they, this king of glory? and they say: The Lord of hosts, he is the king of glory." But who is this? Hear Augustine continuing: "This is he who is white and rosy, moved by a multitude. This is he who had no form nor comeliness. Weak in the snare, strong in the spoil; vile in his little body, armed in battle; foul in death, beautiful in resurrection; white from the Virgin, ruddy on the cross; dark in reproach, bright in heaven." GARMENTS DYED WITH COLOR (in Hebrew, garments dyed with color, namely from the blood of the enemy; the Septuagint, having redness of garments, that is having the redness of garments; St. Jerome translated it, tawny garments) FROM BOSRA. They ask the same thing in other words. For it is the same thing to come from Edom as to come from Bosra: for Bosra was the metropolis of Idumaea, and it was on a rock, and therefore fortified; whence from the fortification it was called Bosra. It also signifies a vintage; to this the Prophet alludes here, as if to say: You come from Bosra, that is from the vintage and the wine-press; for you have garments dyed with red must, that is blood. From Bosra, by metathesis, was called Byrsa, the fortified citadel of Carthage; for the Carthaginians were descended from the Tyrians and Phoenicians: whence also they retained their language, namely the Syriac, or Hebrew, in many things. For Byrsa the Romans said Burgus: whence were called the Burgundians, because they dwelt in burgs, that is in citadels, and places fortified against the incursions of enemies. THIS ONE BEAUTIFUL IN HIS GARMENT (in Hebrew חדור hadur, that is comely in his garment, namely in military cloak, or rather in royal mantle), WALKING IN THE MULTITUDE OF HIS STRENGTH. This is proceeding with imperial step, strong, powerful and magnificent, and by his very gait, bearing, form and gesture displaying strong forces, great spirits, and heroic courage. Just as Agesilaus king of the Lacedaemonians, seeing Epaminondas the general of the Thebans advancing with his army generously, exclaimed: "O what a magnificent man!" says Plutarch in his life of Epaminondas. I, WHO SPEAK JUSTICE, AND AM A DEFENDER TO SAVE. This is the voice of Christ, who when asked who he is, answers: I am Christ, who speak justice, and am a defender of my faithful. They therefore ask: Who is this one returning from battle, who displays such majesty, such courage? Christ answers: I am the Messiah, who by fighting and conquering have obtained the justice and salvation which I promised. Now first, Forerius and Sanchez take "justice" for truth and fidelity, as if to say: I am he who what I speak and promise, I faithfully perform, namely that I am a defender and savior of the wretched. For I promised this through Isaiah, chapter XIX, verse 20, saying: "They shall cry to the Lord because of the oppressor, and he shall send them a savior and a defender, who shall deliver them," and elsewhere often. Secondly, others take "justice" for justification, as if to say: I am he who speak and teach the manner by which men can be cleansed from sins, justified and saved. Thirdly and genuinely, "justice" here is taken properly, and is opposed to mercy and salvation. For these two things, namely mercy and judgment, sacred Scripture often joins together, and attributes them to God and to kings. For it is the part of kings, first, to protect justice and the just, and to punish the wicked, who vex and trouble them; secondly, to be clement and merciful, and to help the wretched and afflicted. Such does Christ profess himself to be here, as if to say: I am he who pronounce a just sentence for the human race, afflicted and oppressed by the devil as tyrant, and by sins and death, and I execute it, casting down the devil from this his tyranny, and powerfully freeing men from it. Wherefore I am to them a defender unto salvation. Thus Adam, Forerius and others. For that justice here is taken for just sentence and vengeance is clear from verse 3, where he says he has trodden down his enemies in his anger and fury. And from Apocalypse XIX, 11, where alluding to this Christ is called "Faithful, and True," who "judges and fights with justice." The same is clear from the preceding question. For they had asked: Who is this one, who comes from Edom, a hostile land, beautiful, walking in the multitude of his strength? To these he aptly answers that he is a just avenger of enemies, and a strong defender and savior of his people. Whence St. Dionysius in the place cited thinks that Christ here announced to the Angels of the highest order the manner and reason of his incarnation, and that these then announced the same to the lower ones. DEFENDER. In Hebrew רב rab, that is much, hence great, namely prince and defender to save.
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2. WHY THEREFORE IS THY GARMENT RED? Two things the daughters of Sion had asked: first, Who art thou? second, Why art thou in dyed and bloody garments? To the first Christ answered, that he was a king of justice, and a defender of the people. To the second he did not answer, so that he might again give them occasion to ask and press him, and to answer more fully. They therefore press him, and say: If thou art just and a saviour, why therefore dost thou have garments dyed red and stained with blood? For a saviour is more befitted by white garments, as being an index of innocence and mercy, as much as of glory, than by red and bloody raiment. From this place Frederick Nausea, in his Catechism, cap. XXXVI, thinks that Christ ascended into heaven in a red and purple garment (such as is that of the Pontiff and Cardinals). St. John favours this in the Apocalypse, cap. XIX, vers. 13: "He was clothed," he says, "in a garment sprinkled with blood," namely so that in his own garment he might represent the illustrious and bloody victory obtained by his blood. Others on the contrary think that Christ ascended in a white stole. For this colour and garment befits the Blessed: whence in the transfiguration of Christ his garments became white as snow. And the Blessed were seen by John clothed in white stoles, Apocal. VII, 5, and in fine white linen, Apocal. XIX, 14. But because Christ before the Apostles hid the splendour of his glory, so that he might act familiarly with them, converse, be seen and touched; hence I would believe that he appeared to them in a common garment, similar to that which he was accustomed to use in life, so that he might seem to be the same one who had risen, not another; and in the same he ascended; yet so that in ascending he would pour forth the rays of his glory into it, and make it radiant from his brightness, partly gleaming white, partly purplish. For the gift of brightness in Martyrs (of whom Christ was the head) will be purple, in virgins white, in doctors green, says Dominicus Soto in IV, dist. XLIX, at the end. AND THY GARMENTS AS THEY THAT TREAD IN THE WINEPRESS? As if they say: Why are thy garments red, as if thou hadst trodden grapes in Bosra in the winepress, and hadst sprinkled and dyed them with their juice?
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3. I have trodden the winepress alone. The Septuagint translates it, I am full of treading, that is, of red liquid expressed by the treading of the winepress. Christ responds, as if to say, You have rightly said that I am in such a condition as if I had trodden and pressed the winepress: for I indeed pressed and trod in it, not grapes, but all my enemies most powerfully; I, I say, alone: what wonder therefore if all my garments are sprinkled with such great and so continuous an expression of blood? The sense is, as if to say, I alone have brought about this difficult and bloody victory for myself, I alone have trodden my enemies: for there was not a man, that is, anyone, helping me and fighting against the enemies with me. Thus St. Jerome and Chrysostom in Psalm XLIV. And it is evident from what follows. Note: "Winepress" in Scripture signifies proverbially vehement oppression, slaughter, destruction: for those who undergo it are just as grapes which are pressed in the winepress. Thus in Lamentations I, 15, it is said: "The Lord hath trodden the winepress for the virgin daughter of Sion," that is, He pressed and afflicted Jerusalem with severe punishment. See the things said there. AND HIS BLOOD IS SPRINKLED UPON MY GARMENTS. Note the poetic catachresis: for the Prophet does not speak here properly and directly of the blood which Christ shed in the winepress of the cross, by which He stained His own body; but of the blood of Christ's enemies, namely of the devil and his associates, such as the nations of idolaters and the impious. For he treats of the victory of Christ: not that the devil truly has blood which Christ shed; or that He pierced or killed the nations; but because in victory much blood is usually shed among men. For he alludes to it, especially because the carnal Jews, to whom Isaiah writes these things, were expecting such a Messiah, and still expect, namely one who, like David, is mighty and warlike, and prepares and extends his kingdom by much blood of enemies. It is therefore a catachresis: for, as St. Jerome says, by the shedding and sprinkling of blood upon garments, he signifies nothing other than complete victory, and the signs of complete victory, by which He Himself becomes King of kings and Lord of lords. For to this St. John alludes, Apocalypse XIX, 13, saying: "And He was clothed with a garment sprinkled with blood; and His name is called, The Word of God. And He had written on His thigh: King of kings and Lord of lords." Note: For "His blood is sprinkled," in Hebrew it is, "is sprinkled," נצחם nitscham, that is, their excellence, that is, their blood, as the Septuagint, Vatable and others translate: for in blood consists life, and consequently the excellence of man. Hence secondly, Tertullian, book IV Against Marcion, chapter XL; Cyril and Rupert here, St. Cyprian, book II, epistle 3; Origen, tract. IX in John; St. Augustine, homily 178 On the Seasons, by winepress they understand the passion of Christ, by which His blood was sprinkled upon His garment, that is, upon His flesh: as if the same thing is said here that is said of Christ, Genesis XLIX, 11: "He shall wash His robe in wine, and His garment in the blood of the grape." This sense is not direct, but indirect, and thus it can rightly be adapted to this place, as if to say, The passion was a winepress to Christ, by which His blood was expressed; therefore it was a winepress by which demons were pressed and trodden by Christ. For Christ by His blood brought about victory, and shed the blood of His enemies, and by His death killed His enemies; wherefore the scars of His wounds, as if trophies, Christ triumphing brought into heaven, and will preserve them forever. Thus Procopius. Whence St. Gregory, homily 13 in Ezekiel, thus explains: "I have trodden the winepress alone; because I alone trod the winepress in which I was trodden, because by my power I conquered the passion which I suffered, and from death I rose with glory." And this is what St. John means, when he says Apocalypse XIX: "And He was clothed with a garment sprinkled with blood." For this garment of Christ is His humanity stained with blood by the Jews, which He brought into heaven; where even now with the scars of wounds remaining it is ruddy, as if to say, Christ ascending carried with Him the marks and memory of His blood and that of His people impiously shed by the impious, whose vengeance He now seeks, and by which He sharpens and inflames Himself for vengeance, as if to say, Those who shed my blood and stained me with blood will give me satisfaction, I shall be drenched with the gore of those by whom I was wounded, I shall make myself entirely wet with the blood of the enemies who harmed me.
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4. For the day of vengeance (which I conceived, determined, and designated) was in my heart. Supply by zeugma "came." For the same day or year of vengeance of enemies is also the day of "redemption" (for thus it should be read with the Romans, the Hebrews, and the Septuagint, not "retribution") of citizens, namely the year and day by which Christ by His death redeemed us. See Canon XVI. This is what Christ says, John XII, 31: "Now is the judgment of the world; now shall the prince of this world be cast out"; and Hosea XIII, 14: "I will be thy death, O death! I will be thy sting, O hell."
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5. I sought. In Hebrew אשתומם estomem, that is, I was astounded, namely at such a great force of enemies, says Vatablus, and at a war so difficult, which was to be accomplished for me by passion and death so bitter. Whence, as the Septuagint translates, I considered and looked about, whether anyone would bring me aid. Forerius translates it, I devoted myself. MY ARM SAVED ME (that is, my arm saved me, or was for my salvation and victory in this war of vengeance) IS HEBRAISM. For the Hebrews construct the verb ישע iascha, that is, saved, with ל lamed of the dative. AND MY INDIGNATION ITSELF HELPED ME. These are two weapons of God, by which He conquers all things, namely the arm, that is, power; and indignation, that is, zeal, sharpening and spurring on power, so that it may exert itself in a work, for example war and victory. See what is said at chapter LIX, verse 16, where he described the panoply of God.
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6. I TRAMPLED DOWN PEOPLES, not by slaughtering and destroying them, but by converting and subduing them, or by slaughtering their vices, yet saving the men themselves. For the greater victory of Christ was to bring the impious nations to the faith of Christ, to destroy the power of demons and sins, to mortify concupiscences, to implant virtues, and to make it so that, having deserted their gods and renounced the allurements of the flesh, they followed Christ commanding hard things, such as humility, abstinence, continence, patience, mortification, than if he had led an army and slaughtered all. Thus Forerius. See what is said at Ezekiel XX, 36, and Canon XLVI. Secondly, St. Cyril, Procopius, Rupert, understand these things of the enemies of Christ, namely the Jews, whom Christ trampled down through Titus and the Romans, and others whom he either trampled down and crushed in this life, or will trample down and crush on the day of judgment. See Canon X. And thus it seems St. John explains it in the Apocalypse XIX, 13. In this sense Christ is appropriately said to have sprinkled his garment with blood, because he sprinkled the garment of his leaders, namely Titus and the Romans, with the same blood. I MADE THEM DRUNK IN MY INDIGNATION, that is, in my punishment, which my indignation gave them to drink and inflicted upon them. It is a metonymy: for the cause is put for the effect, and indignation for punishment.
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7. I WILL REMEMBER THE MERCIES OF THE LORD, as if to say: I will commemorate the benefits mercifully bestowed upon the wretched people of the Jews long ago by God. This verse is the title and beginning of the following prayer and canticle. Thus far the Prophet has set forth the triumph of Christ and the peoples subdued by him, as if for viewing in a theater: now, foreseeing in spirit that most of the Jews, when Christ comes, will not receive him, and therefore are to be excluded from the grace and salvation of Christ, he pours out a prayer to God, which lasts until the end of the following chapter: in which first he recounts the mercies and benefits bestowed upon the Jews long ago by God, namely that God chose them from all nations for himself as a people and Church; that he led them out of Egypt through Moses, and brought them into the land of Canaan through Joshua, etc. Then he introduces the Jews complaining that they have endured the Assyrian captivity, the Babylonian captivity, the Roman captivity, and other afflictions, and therefore desire the coming of the Messiah. Thirdly, he narrates that the expected Messiah has come; but he laments that the Jews have fared no better from him, indeed worse. Finally, as if God had rejected the Jews, he concludes the prayer with a great sense of sorrow, saying: "Sion is desolate; it has been made into a burning of fire, etc. (Will you restrain yourself over these things, O Lord? Will you be silent, and afflict us most severely?)" To which the Lord responds in chapter LXV: This is the series of the entire prayer of the Prophet, which brings wonderful light to it, and without which it is difficult to connect and explain it. Thus Forerius.
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8. AND HE SAID: VERILY (certainly, indeed) THEY ARE MY PEOPLE, CHILDREN WHO WILL NOT LIE, Supply, they were: In Hebrew, children who will not lie, or will not break faith given to me, Exodus XXIV, 8. God speaks in human fashion: for he foreknew what the Jews would actually do; but in the manner of prudent men he judges from the present state what will be in the future, although otherwise and differently, but by accident, on account of the malice of the Jews, it will turn out. For prudently he hopes and judges that the Jews will follow the faith and customs of their fathers, and will keep the faith which they solemnly gave to God on Sinai: although they themselves later violated it of their own will. Whence from this hope of his "he became their savior," saving and leading them out of the tyranny of Pharaoh and the Egyptians through Moses, and leading them unharmed and untouched through the desert.
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9. IN ALL THEIR TRIBULATION HE WAS NOT TROUBLED, God was not straitened or reduced to straits: but He abandoned them for a time, so that He might compel them to return to Him and to call upon Him, and then immediately He freed them easily and with a light hand, when He sent "the Angel of His face," that is, the Angel constantly present and attending to Him. For this Angel was Michael, who is either the first or one of the first Angels, and therefore one of the seven principal Angels, who are said to stand before the Lord and His throne, Apoc. IV, 5, and Tob. XII, 13. Again this Angel is called the Angel of the face, who namely represented the face and presence of God, and as it were stood in God's stead as a vicar to the Hebrews, and was as it were the face of God, so that as a leader at God's command he went before their camp, and showed them in what place they ought to move or pitch it. For this Angel in the pillar of cloud going before the camp of the Hebrews was their leader even unto Chanaan. Whence concerning this Angel God says to Moses, Exod. XXXIII, 14: "My face shall go before thee." people, as I said verse 7, especially hardened a little before and in the time of Christ, and rejected by God. Therefore Isaiah prays tearfully for them, that God may regard them with the eyes of His grace, and show toward them His former zeal and strength, and make them partakers of the grace and salvation of Christ. Thus St. Jerome and Cyrillus. THE MULTITUDE OF THY BOWELS, that is, as he explains by adding, "of thy mercies." For bowels are a symbol, and likewise the seat, of mercy. They restrained themselves upon me, that is to say, Thy wonted mercies, zeal and power restrained themselves, so that, as they are wont, they now brought me no aid.
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10. BUT THEY THEMSELVES, etc., AFFLICTED THE SPIRIT OF HIS HOLY ONE. Some understand by spirit the Holy Spirit. Here it is called "Spirit of the Holy," that is, of Christ: because it proceeds from Him, and was sent by Christ to the Apostles. Whence St. Athanasius, in the book On the Nature Assumed by Man against Apollinaris, and Nicetas in the oration of Nazianzen on St. Pentecost, hence prove that the Holy Spirit is God. Secondly, more simply and better, the "spirit of the Holy" was the spirit and mind of Moses. For he alludes to Psalm CV, 16: "And they provoked Moses in the camp, Aaron the holy one of the Lord," and verse 32: "And Moses was troubled for them: because they exasperated his spirit." Thus also Thomas, Adamus, Lyranus and Sanchez. St. Clement, book V of the Constitutions of the Apostles, cap. XV, reads: "They provoked the Holy Spirit, and He turned to them in enmity:" and explains it of the Jews who would not believe in Christ: "For, he says, they were affected with blindness on account of their evil mind; who when they saw Jesus, did not believe that He was Christ, the Word God, whom on account of their unbelief they recognized neither from His works nor from the prophecies written concerning Him." AND HE (God, provoked by the sins and murmurings of the Hebrews) FOUGHT AGAINST THEM, subjecting them to servitude, now of the Philistines, now of the Madianites, now of the Moabites, now of the Syrians.
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11. AND HE REMEMBERED (namely God, the Jews sinning, warring against and afflicting them. For when He saw them afflicted and penitent) He remembered the days of old (that is, ancient times) of Moses and His people, how faithful and pleasing Moses had been to Him and how much He had loved the Hebrew people, and had made them the people of God. And so on account of the grace and merits of Moses, and on account of His love for His people, once chosen and beloved by Him, He had mercy on them, and sent them saviors, now Gideon, now Jephthah, now Samson, and other judges. Others, such as Forerius, refer these things to the people of the Jews, as if to say: The people, seeing themselves in captivity, or otherwise afflicted, remembered the days of Moses, and said: Where is that ancient providence and munificence of God toward Moses and our fathers? WHERE IS? Isaiah here assumes the person of the afflicted people, and from it breaks forth into a pathetic oration, so that God might free him and send the Savior Christ, desired with so many prayers and through so many ages, as if to say: O Lord! Thou hast had mercy so many times on Thy people, now giving it Moses, now Joshua, now other protectors and liberators: Thou seest now that same people gravely afflicted; why dost Thou not have mercy on it? Where is Thy ancient piety toward Thy people? Where is Thy love of Israel? Where is the strength of Thy arm? Thou seemest now to have forgotten us, to despise and reject us: therefore break through the heavens and come down, and free and save it. This is what He said in chapter LXII, verse 1: "For Sion's sake I will not hold my peace, until her just one come forth," etc. Thus also Cyril and others. He says therefore: "Where is God who brought them (the Hebrews) out of the Red Sea with the shepherds of His flock?" namely with Moses, Aaron, Joshua, and other leaders and rulers of His people. Where is He who placed in the midst of it, "the flock," that is His people, "the spirit of His Holy One," the spirit of Moses? For God, destining Moses to Pharaoh, that he might break him and compel him to let the people go, since he had to rule a people so great and so hardened, endowed him with great and manifold spirit, both of fortitude and constancy, by which He made him a god to Pharaoh, and of prudence, patience and gentleness, by which he bore the murmurings and ways of the people to amazement, and accommodating himself to them met and succored them. This spirit of Moses God communicated to the seventy elders, who, relieving Moses of the burden under him and with him ruled the people, Numbers chapter XI, verse 25. Sanchez adds that by the Spirit of the Holy One, the spirit of Christ can be understood, namely the spirit of love, obedience, gentleness, counsel, tolerance, which God communicated to Moses so that, in the manner of Christ, indeed as a type of Christ, he might govern the people, without which it would have been impossible for him. Hence Moses, looking toward Christ, says in Deuteronomy XVIII, 15: "The Lord thy God will raise up to thee a prophet of thy nation..., like unto me: him thou shalt hear." Whoever therefore wishes rightly to preside over the people, let him seek and imbibe with Moses the spirit of Christ, so that he may be able to say with St. Paul: "We are the good odor of Christ." Otherwise Forerius, who by spirit understands the wind, which God sent into the Red Sea already divided, so that He might dry it for the passage of the Hebrews; or the Angel, who was in the midst of Israel.
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12. WHO LED FORTH AT THE RIGHT HAND OF MOSES WITH THE ARM OF HIS MAJESTY, that is to say, Who, taking hold of the right hand of Moses with His divine arm, led him forth with the people out of Egypt. Thus the Septuagint, Vatablus, Forerius and others. He names the right hand, both because the right hand is a symbol of happiness, as much as of strength, which two things Moses received from God, and by these he overcame Pharaoh and led forth the people; and because Moses carried in his right hand the rod of God, by which namely God inflicted the plagues upon Egypt, divided the sea and wrought other miracles. God therefore, that is the virtue and presence of God, was at the right hand of Moses, aiding it, strengthening it, directing it to accomplish these so magnificent works. Who divided the waters of the Red Sea.
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13. Who brought them out through the abysses (through the chasms of the Red Sea), as a horse in the desert not stumbling, that is to say, Just as a horse in the desert, being level and firm ground, is not accustomed to stumble or slip: so the Hebrews, even though weak, children and women, on the bottom of the Red Sea, being dried up and leveled by a wind sent by God, did not stick in the mud, did not stumble, did not fall into the mire. Thus Vatablus.
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14. Like an animal in a field (Forerius and Vatablus translate, through a valley) DESCENDING (that is to say, Just as a beast descends through a valley calmly and easily and proceeds, whereas on the contrary in ascending a mountain it labors and pants), thus the spirit of the Lord was its guide (that is, thus the spirit of the Lord calmly and easily led them through the Red Sea. Whence by apostrophe, turning from joy to God, he adds): thus YOU LED YOUR PEOPLE, supply, as a horse in the desert, or an animal which walks calmly in a field, as I said. THAT YOU MIGHT MAKE FOR YOURSELF A NAME OF GLORY, glorious among all nations, equally as through the ages. Moreover, by the spirit of the Lord, St. Jerome understands an Angel. Yet it can be understood simply as God himself, animating and strengthening them by his spirit in this passage.
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15. LOOK DOWN FROM HEAVEN. It is the prayer of Isaiah in place of long since dead, our fathers did not have care for us (indeed they do not know us), but only for their own children, who then lived; for they alone saw and knew them: but you, O God! are our father, who have known us from all ages, and have had care and providence, by which you marvelously freed us from Egypt, Babylon and other afflictions. In you therefore we place all our hopes, we beseech you, not Abraham: we are your sons, not Abraham's: not as if we deny Abraham as our father; but in that we prefer you, and that Abraham is nothing before you, and without you can bring us no aid. Thus St. Cyril, Theodoret, Forerius and others. Abraham is therefore said not to know, that is, not to care for, his descendants, just as if he did not know them and did not recognize them. First, because the care and aid of Abraham was small, and as it were nothing, if compared with the care and aid of God. Secondly, because even if he were to pray in limbo for his descendants, he would nevertheless not have such care or direction of them as parents, while living and present, are accustomed to have of their children; for the Jews speak here of such care and providence: and God had such care of them, so that namely, taking Moses and the people by the hand, he would lead them, as I said in verse 12. Thirdly, because their captivity and afflictions, both of soul and body, exceeded the strength of Abraham and Jacob, and were to be removed and healed by God alone. Whence it follows: "You are our Redeemer." Note the Hebraism. For the Hebrews are accustomed to signify the excellence of one before another through the negation of that which is less, as in Matthew XXIII, 9, Christ says: "Call no man your father upon the earth: for one is your Father, who is in heaven." For he does not forbid that we call our parents fathers, for this both natural law dictates and demands; but he commands that God the Father be preferred by all, that is to say, Do not call a father on earth in such a way that you think him to be the principal author of life, the curator of inheritance and sustenance, so that you depend wholly, or more, upon him than upon God, as the Gentiles and atheists do, and others who trust not in God but in men, because such a father is God alone. Thus in Matthew IX, 13, he says: "I will have mercy, and not sacrifice," that is, I prefer mercy to sacrifice. For it is certain that God also wills sacrifice: he therefore prefers mercy to it. In like manner the Jews here do not deny Abraham as their father, but prefer God to him in fatherhood and paternal care. Fourthly, St. Jerome explains it otherwise. Abraham, he says, does not know us, that is, he rejects and despises us: because we have offended you and are your enemies. For Abraham, since he is the friend of God, hates us, who are enemies of God. Fifthly, Adamus aptly: Abraham, he says, and Jacob do not know us and our affairs: because they are in the dark limbo of the fathers, where they lack both the light and aid of God as much as we do: we therefore do not beseech them, who do not know our affairs and afflictions, and have enough trouble to provide for themselves and to procure their own liberation from hell: but you, Lord, who alone can help and free, both Abraham and us. For this reason in the Old Testament we do not read that the living invoked the Patriarchs, or the Saints dwelling in limbo. It is otherwise in the New Testament, where the Saints triumph in heaven with Christ, and in God revealing our prayers hear and know them, and love us and our salvation and thirst for it. The heretics therefore wrongly twist this passage against the Fathers regarding the invocation of Saints. For even if the souls of the fathers in limbo were to pray for their descendants, they could not hear the prayers and afflictions of their own: wherefore their descendants would in vain have sought their aid; they ought therefore to have recourse to God and to invoke him. Again, even if the fathers through their prayers and merits could lend something to their descendants before God, they nevertheless lent it, as it were, to captives, only insofar as God willed and granted it to them. The whole matter therefore depended on God and God's will: to God therefore the descendants ought to have fled. It is otherwise with the Blessed, already enjoying God in heaven. Jews: and God had such care of them, so that namely, taking Moses and the people by the hand, he would lead them, as I said in verse 12. You will say, St. Augustine, in the book On Care for the Dead, chapter XIII, proves from this saying of Isaiah that the Saints even now in heaven do not know our affairs. I answer: St. Augustine understands this, equally as this passage of Isaiah, concerning the natural power of reason, or the natural mode of knowing, namely that the souls of the Blessed through their own powers of natural light, and through the keenness of their intellect, do not naturally know our affairs: for as to nature and natural powers they are equal to the souls once existing in limbo: for he only wishes to teach that these souls do not naturally and ordinarily concern themselves with our affairs, so as to see them before them, care for them and direct them, as they did while they lived. That he wishes this is evident from the three following chapters, where he confirms this his statement from the fact that he himself received no consolation from his mother now deceased, nor was he visited in his sorrows; since it would not be probable that she had become crueler after becoming blessed with a happier life. Again from the fact that the Lord promised to Josiah, IV Kings XXII, that he would die before he saw the evils of his nation. Finally from chapter XVI, where he plainly teaches that the Saints know our affairs not by their own, but by God's power, and that they help and promote them. Moreover, Calvin ingenuously confesses that this passage of Isaiah does not help the cause of the Hagiomachoi, although he is a Hagiomachos. Hear him: "Yet from this passage it cannot be drawn that the Saints who have departed from life do not have care for us. We are not speaking of the thing itself, but we say that by these words it is not proved that Abraham and the other faithful do not have care any longer for human affairs." Let Marlorat note this, who twists this passage against the invocation of the Saints. FROM THE BEGINNING YOUR NAME, that is to say, This name, namely that you are our father and redeemer, was not given to you by a recent age, but by eternity before all memory of ages; namely your eternal predefinition and predestination concerning our redemption.
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16. YOU ARE OUR FATHER, AND (that is, because) ABRAHAM KNEW US NOT, AND ISRAEL WAS IGNORANT OF US. Note here that Abraham and Israel, the fathers of the Jews, are compared with God, and it is asserted of them that with respect to God and in comparison with Him, they contributed little or nothing to the Jews, or contribute now; both because whatever they had or gave, they received from God, who is their father; and because they were parents of bodies, not of souls; whereas God is the parent of both, indeed of all, as Procopius says: especially because they had long since died, while God lives forever. God therefore was He who had chosen this people, formed them, led them through the Red Sea and the desert, under the leadership of Moses and Joshua, into Chanaan, as has been shown before. Abraham did not do this, nor did Israel. Whence the Chaldean translator renders it: You are our shepherd: because Abraham did not lead us out of Egypt, and Israel did not work wonders for us in the desert: You are, O Lord, our God; the Syriac and Arabic: You are our father: we know not Abraham, and we know not Israel; you are, O Lord, our father, and our redeemer. The sense therefore is, as if to say, Abraham and Jacob St. Jerome notes here that there is a twofold reading, namely that some codices read לא lo by aleph, that is, not, as Our Version read and translated it, in the sense which I have given: but others read לו lo by vau, that is, to him, and then it should be translated contrariwise, namely in all their tribulation to him, that is, to God, there was tribulation, that is, He grieved, He had compassion, as if to say, When the Hebrews were afflicted, God Himself, loving to hold them, seemed likewise to be afflicted: whence He carefully sought reasons for alleviating their affliction. Thus Vatablus and the Hebrews generally, St. Thomas and Hugh. This sense is pious and fitting. For thus in Judges X, 16, and elsewhere, God is said to grieve over the miseries of His people. For, as Zacharias says, cap. II, 8: "He that touches you, touches the apple of my eye." Thirdly, the Chaldean translator renders it actively: In all their tribulation He did not afflict them, that is, He did not permit them to be afflicted for long; but straightway He delivered them from it, as when He permitted Pharaoh to pursue them and press them to the Red Sea, He straightway drowned him in it, and saved the people. He did the same for them when they labored under lack of water, when Amalec attacked them, Og, Seon, etc. This is what St. Paul says, II Cor. cap. IV, 8, and cap. I, 5: "We suffer tribulation, but are not straitened:" because "as the sufferings of Christ abound in us: so also by Christ does our consolation abound." Let those who are afflicted note this, and when they are placed in straits, let them not cast down their spirit, but invoke God, and straightway they will feel His consolation and aid. Finally, the Septuagint, reading for צר tsar, that is, afflicted, with another pointing ציר tsir, that is, legate, and repeating by Hebraism the negation which preceded, translate: Not a legate, nor an Angel, but the Lord Himself saved them, because He loved them and spared them, He Himself redeemed them. In like manner our version is explained by Sanchez, as if to say, He was not afflicted, nor did the Angel of His face save them, but God Himself on account of His love. For Moses, not content with an Angel as guide, asked that God Himself should go before the camp and lead them into Chanaan, and God promised that He would do this, Exod. XXXIII, 17. Which the Fathers explain allegorically of Christ, as if to say, Christ alone, God, could redeem us from sin and death, and in fact did redeem us, not man, not an Angel. Thus St. Athanasius, Cyprian, Ambrose, Augustine, Epiphanius, Cyril, Chrysostom, Theodoret, Irenaeus, Hyginus and Pope Pelagius, in Leo Castrius.
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17. Why have You made us stray? That is, why have You permitted it, or why have You set before us the occasion of error on account of our sins? See Canon. XXVII. It is a complaint, as if to say, If on account of our crimes You deny us Your aid and mercy, why, I beseech You, have You permitted, and do You permit us to fall into crimes, and to remain and be hardened in them? Truly Forerius notes here that ingratitude is almost the cause why God permits us to fall into mortal sin: for ingratitude, even if only venial, disposes a man to the loss of divine grace. See here how much we ought to beware of venial sins and to cooperate with God's grace, and to be grateful to Him. Moreover, God is said to have made the Jews stray from their ways, because He did not turn them away from devious paths; and to have hardened their heart lest they fear God, because He did not soften them with His fear, says Sanchez. See the passages, Exodus VII, 3. Turn back (as if to say, Turn Your face, which is turned away from us on account of our sins, toward us, and look upon us with a benign countenance, and help us) FOR THE SAKE OF YOUR SERVANTS (who are the twelve) TRIBES (of Israel), YOUR INHERITANCE, which are namely Your inheritance, as if to say, Remember the twelve Patriarchs, as well as the tribes of Israel, who are Your servants, that is, the faithful, and Your Church and inheritance. Or, as Vatablus says, as if to say, Turn toward us for the sake of Abraham, Isaac, Jacob, etc., Your servants, who are our fathers, and on account of the twelve tribes, which are Your inheritance. For the Jews were accustomed, when praying, to allege not their own merits, but those of Abraham, Isaac and Jacob before God.
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18. AS IF THEY POSSESSED YOUR HOLY PEOPLE AS NOTHING (that is to say: Our enemies, especially Herod and the Romans, possessed and treated us as if we were things of nothing, rubbish, dregs and filth of the world; whence also they trampled upon SANCTIFICATION, that is, they profaned your holy temple. He speaks especially of the time when, the scepter failing from Judah, Herod the Idumean invaded and occupied the kingdom of Judea through the Romans. For the Prophet, just as he began his prayer from the first election of Israel, so also he ends it in the desolation of the same, and in its final destruction, which took place in the time of Christ. For the Romans polluted the temple, when Pompey with his men entered into the Holy of Holies, and when those following him placed in it a statue of Caesar and the Roman eagle.
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19. WE HAVE BECOME AS IN THE BEGINNING, WHEN YOU DID NOT RULE OVER US (that is to say: We are now forsaken by You as if strangers, as we were once in Egypt, before You took us into Your right, dominion and Church): NOR SHALL YOUR NAME BE CALLED UPON US, when we were not yet called, nor were we the people of God, as if yesterday and our masters: for this phrase signifies lordly dominion. They speak of forsaking both of guilt and of punishment. See what it is to be forsaken by God, and to live without God; namely, such a one is delivered over to all guilt, and consequently to all punishment, as the Jews were delivered in the time of Christ.
Machine translation from the Latin, not reviewed.
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Hic incipit tangere discretionem malorum a bonis in consecutione promissae salutis. Et dividitur in partes tres. In prima introducit judicem, quasi ad discernendum; in secunda proponit petitionem, ibi, Miserationum Domini recordabor; in tertia judex pronuntiat sententialiter discretionem, 65 cap.: Quaesierunt me, invenierunt qui non quaesierunt me. Circa primum duo. Primo movetur quaestio de persona judicis; secundo de qualitate habitus, ibi, Quare ergo rubrum est indumentum tuum? Circa primum duo. Primo ponit quaestionem; secundo respondet, ibi, Ego qui loquor justitiam. Sciendum autem, quod omnes sancti communiter haec exponunt de Christo. Et quaestio ista est Angelorum, qui quidem ad plenum mysteria incarnationis Christi non intelligebant; et ideo quasi ignorantes quaesierunt, secundum quod ostendit Hieronymus. Cujus contrarium videtur dicere Augustinus super Genes. ubi dicit, quod Angeli a principio creationis suae cognoverunt omnia quae ipse erat facturus, sive rerum rationes seminales
rebus indiderit, sive apud se tantum retinuerit ut fierent, quamvis rebus incesset ut fieri possent. Et sic videtur quod hujusmodi mysteria cognoverunt. Ad quod respondet Glossa Eph. 3, super illud: « Mihi autem omnium sanctorum, etc. » Et dicit, quod majores cognoverunt; sed minores, quorum est vox ista, ignoraverunt. Dionysius tamen aliter videtur dicere, 7 cap. caelest. Hier.; vult enim quod haec quaestio sit supremorum Angelorum, qui a Deo immediate illuminationes recipiunt. Unde eis immediate respondetur a Deo: Ego qui loquor, quamvis ipsi propter reverentiam Christi, a se invicem quaererent, sicut discipuli expectantes magistri responsionem. Quamvis autem supremi Angeli sciverint hujusmodi mysteria quantum ad substantiam facti, tamen quantum ad particulares circumstantias non perfecte sciebant. Unde quia melius videntur a superiori et perfectiori intellectu, scilicet divino, quam angelico, ideo super hoc magis illuminari quaerebant, ut perfectius intelligerent. Mirantur autem tria. Primo victoriosum adventum: Qui venit, in caelum, de Edom, mundo, interpretatur enim sanguineus, vel terrenus; de Bosra, inferno, prius munito custodia daemonum. Bosra quandoque est nomen proprium cujusdam civitatis in terra Moab, quandoque nomen appellativum, et est idem quod terra vel urbs munita. Unde frequenter ponitur pro terra Idumaea munita montibus; hic autem pro Jerusalem, vel inferno. Vestibus, idest membris corporis, tinctis, sanguine passionis. Supra 34: « Ecce super Idumaeam descendet, et super populum interfectionis meae, ad judicium. » Secundo mirantur in ipso decorum aspectum: Iste formosus, a forma; et sic dicitur formosus, propter figuram, idest debitam commendationem membrorum, in stola, habitu humanitatis. 1 Pet. 1: « In quem desiderant Angeli prospicere. » Tertio mirantur virtuosum incessum, Gradiens, in caelum, non auxilio angelico. sed sua virtute; quod hactenus fuit inaudium. Heb. 1: « Portans « omnia verbo virtutis suae. » Ego qui loquor justitiam, et propugnator sum ad salvandum. Hic ponit responsionem, et ostendit se judicem: Qui loquor justitiam, idest qui habeo auctoritatem judicium gentibus proferendi: Supra 48: « Ego Dominus, minus loquens justitiam: » et salvatorem: Et propugnator, contra daemones, ad salvandum, genus humanum. Exod. 15: « Fortitudo mea et laus « mea Dominus, et factus est mihi in salutem. » Eodem: « Dominus quasi vir pugnator, omnipotens « nomen ejus. »
Noia super illo verbo, Iste formosus, quia Christus est formosus, primo quia rutilans splendore divinitatis. Heb. 1: « Cum sit splendor gloriae et « figura substantiae ejus. » Secundo quia figura-tus conformitate unionis. Psal. 44: « Speciosus • forma quae filiis hominum. • Tertio quia distinctus diverso colore virtutis. Cantic. 5: • dilectus meus candidus et rubicundus . . . inter ubera mea commorabitur. • (cap. 1). Quarto quia vestitus honestate conversationis. Job 40: • Esto gloriosus, et speciosis inducere vestibus. • Quare ergo rubrum est vestimentum tuum? Illic ponit secundam quaestionem de habitu: et primo ponit quaestionem, Quare ergo? ac si diceret: Hujus sanguinis insignia non justi, sed iniqui deferre consueverunt; non salvatores, sed potius occisores. Quasi calcantium: est enim vinum rubrum in partibus illis, quod tingit in modum sanguinis. Secundo ponit responsionem, Torcular: et primo assignat roboris rationem; secundo prosequitur totum rei ordinem, ibi, Dies ultionis in corde meo. Circa primum tria. Primo narrat singularem victoriam: Torcular, scilicet crucem in qua pondere passionis pressus, hostes, calcari solus, patiens, et vincens; et de gentibus non est vir mecum, in auxilium, quia eo relicto omnes fugerunt. Et dicit signanter, Vir, propter beatam Virginem, in qua fides nunquam defecit. Can. 1: • Bœrus Cypridilectus meus mihi in vineis Engaddi. • Secundo tangit hostium vindictam: Calcavi eos, daemones, vel Judaeos, in furore, ira accensa.
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Ps. 90: • Super aspidem et basiliscum ambulabis, et con-culeabis leonem et draconem. • Tertio quasi concludit ruboris causam: Et aspersus est sanguis, meus, quia de corpore meo exiens, eorum, quia eorum potestati concessus ad effundendum. Loquitur secundum similitudinem victoris, cujus vestes caede inquinantur. Supra 9: • Vestimentum mixtum sanguine • Inquinavi, eorum reputatione.
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Dies ultionis in corde meo. Hic prosequitur totum rei ordinem: et primo ponit temporis congruitatem: Ultionis, quantum ad daemones retributionis, quantum ad justos, quorum merces usque tunc dilata erat. Supra 54: • Dies ultionis Domini. • Secundo proponit saluti necessitatem: Circumsperxi, et non erat auxiliator, mihi in cruce. Job 19: • Fratres mei elongaverunt a me, et noti mei recesserunt a me. • Ps. 141: • Considerabam ad dexteram, et videbam, et non erat qui cognosceret me. • Tertio salutis impletionem: Et salvavit, idest salutem resurrectionis fecit mihi, vel salutem humani generis, brachium, virtus. Ps. 97: • Salvavit sibi dextera ejus, et brachium sanctum ejus. • Quarto vindictae expositionem: Et conculcavi populos, Judaeos per Romanos, inebriavi, replevi afflictione, eorum, Judaeorum, et daemonum. Supra 25: • Dominus exercituum cogitavit hoc, ut detraheret superbiam omnis gloriae; et ad ignominiam deduceret universos in-clytos terrae. • Posset autem exponi totum ad litteram, ut induceretur Dominus metaphorice, quasi veniens ad delendos diversos populos hostes Judaeorum, et praecipue Idumaeos, secundum modum metaphoricum qui habitus est.
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Supra 59: • Indutus est justitia ut lorica. • Miserationum Domini recordabor. Hic propheta judicii qui justitiam locuturus et impleturus venit, petitionem porrigit: et primo inclinat ipsum ad pietatem, com-memorans pristina beneficia quae defecerunt; secundo pericula quae incurrerunt, ibi, Quare errare nos fecisti, Domino, de viis tuis? Circa primum duo. Primo proponit intentum, Qui redidit, pro nostris meritis, tam in bonis, quam in malis poenae, bonorum, quae gratis dedit. Eccli. 31: • Memoratus sum misericordiae tuae, Domine, et operationis tuae quae a saeculo sunt. • Secundo prosequitur propositionem: et primo commemorat beneficia, quantum ad evasionem periculorum, commemorans singularem electionem: Et dixit, scilicet Deus: Verumtamen, quamvis ipsi contra me sint non negantes, scilicet Abraham. Vel non negantes, quia saltem fidem meam tenent. Exod. 15: • Fortitudo mea Dominus, et laus mea Dominus. • Et quantum ad diligentem protectionem, In omni tribulatione. Et ipse est tribulatus, tibi per compassionem: vel non est, statim, sed distulit etiam tunc, ut quasi videret si corrigerentur: et Angelum faciei, idest faciem meam videns, salvavit, quasi dux eorum per desertum. Ps. 90: • Angelis suis mandavit de te ut custodiant te in omnibus viis tuis. • Et quantum ad paternam dilectionem: In dilectione redemit, ab Aegypto; portavit, in deserto; levavit, idest exaltavit super alios in terra promissionis.
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Secundo tangit beneficia quantum ad remissionem culparum: et primo ponit culpam: Ipsi autem afflixerunt spiritum ejus, scilicet Dei, vel sancti, Moysi, per diversa jurgia. Ps. 103: • Et vexatus est Moyses propter eos, quia exacerbaverunt spiritum ejus. • Secundo ponit poenam: Et conversus est in inimicum, scilicet Deus. Thren. 2: • Factus est Dominus velut inimicus. • Tertio ponit indulgentiam: Et recordatus, tandem Moysi, qui pro eis oravit. Exod. 52: • Aut dimitte eis, aut dele me de libro in quo me scripsisti. • Ps. 104: • Memor fuit in saeculum testamenti ejus, verbi quod mandavit in mille generationes. • Nota super illo verbo, Torcular calcavi, quia ex torculari crucis fluxit primo sanguis ad redimendum. 1 Pet. 1: • Non corruptibilibus auro vel argento redempti estis de vana vestra conversatione, sed pretioso sanguine Jesu Christi. • Secundo aqua ad emundandum. Ps. 77: • Eduxit aquam de petra. • Ezech. 56: • Effundam super vos aquam mundam. • Tertio oleum ad sanandum. Job 29: • Petra fundebat mihi rivos olei. • Quarto mel ad solidandum. Deut. 32: • Ut sugaret mel de petra. • Quinto vinum ad confortandum. Prov. 3: • Vino torcularia redundabant. • Ubi est qui eduxit? Hic plangit eadem beneficia eis subtracta: et primo plangit beneficiorum defectum: Ubi est qui eduxit? Moyses, vel Deus, cum pastoribus, Maria et Aaron.
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Ubi est qui posuit in medio ejus spiritum sancti sui? Moysi; quod legitur Num. 11: Ad dexteram, prospere. Qui seidit, ubi est spiritus? Ps. 155: • Qui divisit mare rubrum in divisiones. • Et ubi est qui eduxit, quasi equum scilicet sine impedimento? Descendes, in offenso curru, ejus, populi. Sapien. 19: • Et in mari rubro via sine impedimento. • Secundo inclinat judicis affectum: et primo petit audientiam: Attende de caelo. 5 Reg. 8: • Tu exaudies de caelo, lo sancto tuo. • Secundo provocat ad misericordiam.
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Ubi est zelus? quo dilexisti nos.
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Ps. 88: • Ubi sunt misericordiae tuae antiquae, Domine? • Tertio proponit miserendi causam: Tu enim pater noster, et Abraham nescivit nos, adhuc vivus, quia nec nos tunc eramus. Vel etiam modo, nolens orare pro nobis, quia non invocamus ipsum. Vel, secundum Augustinum, quia mortui, etiam sancti, nesciunt quid agatur erga vivos. Sed hoc intellegendum est quantum ad virtutem cognitionis humanae, non quantum ad irradiationem divini luminis.
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Deut. 52: «Ipse enim est pater tuus, qui posserit et fecit et creavit te.» Quare errare nos fecisti, Domine, de viis tuis? Hic proponit mala culpae. Errare de viis, mandatis, fecisti, permittendo, non immitens gratiam, et non corrigens, indurasti, permisisti. Rom. 9: «Cujus vult misereri tur, et quem vult indurat.» Secundo proponit mala poenae: et primo petit misericordiam: Convertere, de ira ad misericordiam, propter servos, patres nostros. Ps. 89: «Converte, Domine, usquequo, et deprecabilis esto super servos tuos.» Thren. ult. «Converte nos, Domine, ad te, et converteremur; innova dies nostros sicut a principio.» Secundo ponit miseriam quantum ad servitutem: Quasi nihilum, idest sine residentia. Supra 26: «Domine Deus noster, possederunt nos domini absque te. Quantum ad sanctorum profanationem.
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Hostes nostri; quantum ad honores pristini amissionem, In principio, in Aegypto, vel etiam ante vocationem Abrahæ. Jer. 14: «Tu autem ia nobis es Domine, et nomen sanctum tuum invocatum est super nos: ne derelinquas nos, Domine.»
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v. 1 « Quis est iste qui venit de Edom, tinctis vestibus de Bosra? iste formosus in stola. sua, gradiens in multitudine fortitudinis suae ? Ego qui loquor iustitiam et propugnator. sum ad. salvandum » ! — bene notat For. sermonem conformari ad 69, 11, quare iam appropinquans civitati inducitur et de hostibus triumphans. Modo illo interrogationis et attentio excitatur et optime describitur quanta animi admiratione vates mentis intuitu cernens victorem illum praeclarissimum ac splendidum fuerit repletus; quare ea quaestione posita etiam in audientium animis eximia quaedam species maiestatis et. triumphi excitatur, quae verbis additis de pompa et splendore vestimentorum et amplitudine roboris quo ille incedit non potest non augeri. De Bosra vide 34, 6. Am. 1, 12. Ipse triumphator declarat quis sit : ego loquens in iustitia, potens ad. salvandum (hebr.), ergo is cuius omnis sermo et actio ad iustitiam efficiendam dirigitur, ad illum scil. statum qui normae divinae sit consentaneus, et cui ad salutem praestandam adest vis ac potentia. Hac responsione ipsum describi servum Domini ex antecedentibus satis superque elucet (cf. 49, 4. 6; 49, 6 seq. 50, 4 ; 53, 11 ; 61, 4 seq.). Iam quae sint vestes tinctae, rubicundae vel coccineae, et quare isto colore fulgeant, inquiritur
Anc. — Offertur vati species victoris et triumphatoris qui venit de Edom, ubi iudicium et ultionem in gentes exercuit solus sua adiutus potentia, et iudicii huius indicia vestibus impressa gerit (63, 1-6). Quomodo Israel huic vindici obviam ibit ? Propheta primo gratias agit Deo benignissimo qui tot beneficia populo praestitit et contumacem quoque et rebellem ideo castigavit, ut aerumnis eruditi et pristinorum beneficiorum memores ad Dominum redirent (63, 1-14). Dein ferventi oratione Deum misericordem implorat, ut conditionis populi miseriis et peccatis pressi misereatur memor mirabilium suorum: (63, 15-19) ; utinam Deus sicut olim maiestatem suam et potentiam hostibus demonstraret in terrorem, immensam autem bonitatem et clementiam piis ac fidelibus in salutem (64, 1-5) ! Utique iustos diligit Deus ; populus autem quam plurimis sceleribus est maculatus ; sed cum nihilominus populus sit a Deo electus et cum in ignominia populi ipse quoque Domini honor opprobriis afficiatur, adest, cur remedium malorum et auxilium a Domino firmiter speretur (64, 5-12). Oratio haec proxime adiungitur antecedenti. Dixerat vates 62, 11: ecce salvator tuus venit... iam eum depingit venientem victoria de hostibus reportata. Sed simul populum docet quali ratione sese debeant praeparare, ut salutis oblatae fiant participes. Quare populo in formam quandam precandi praeit, qua beneficia olim praestita extollit, peccata commissa confitetur et deflet, aerumnas quibus omnes premuntur Deo exponit et maximo desiderio opem divinam efflagitat valentissimis rationibus speiet fiduciae adductis. Iterum ergo propheta illa de salute messianica documenta suis aequalibus reddit utilia docens quomodo grata recordatione beneficiorum Dei sese oporteat disponere ad nova accipienda, quomodo tribulationes sint sabeundae et considerandae tamquam castigatio iuste pro peccatis inflieta et proin cum poenitentia toleranda, sed etiam quanto simul desiderio obviam ferri deceat promissis a Deo datis et quanta spe et fiducia illa sint expetenda. Hisce et aequalibus et posteris normam praefigit qua animos sensusque dirigant et qua in omni rerum vicissitudine firmiter Deo adhaereant optime scientes ad quem salutis terminum veri Dei cultores sint adducendi.
Uti cap. 34, ita hie quoque Edom tamquam adversarius qui prosternendus sit zaz' £c,» exhibetur, tamquam is scil. qui omnes omnium in Deum inimicitias in se uno repraesentet atque complectatur. Neque immerito. Erant enim Edomitae quamvis generis propinquitate Israelitis maxime coniuncti, tamen perpetua et hereditaria hostilitate et odio implacabili eis infensi (cf. Ps. 136, 7. Lament. 4, 91. Abd. 10 seq. Euseb. For. Malv. Mald. Sanct.); unde si more prophetico in una. imagine certa quaedam ac definita forma omnium inimicorum regni Dei erat describenda, hane quasi formam ac typum praebent Edomitae. Vide quae ad cap. 34 dicta sunt. Proponitur itaque Messias qui ut salutem afferat hostes deiicit et praeclara victoria parta iam triumphantisin modum ingreditur. Unde
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v. 2 « quare ergo rubrum est indumentum tuum et. vestimenta tua. sicut calcantium in torculari » ? — verbum B"N rubrum ad Edom cT alludit (uti iam adnotant S. Hier. Theod. Pint. Sanct. Mald. Tir. etc. ), sicut Bosra quoque 0?32 alludit ad ^s3 uvas abscindere, vindemiare, ita ut iam nomina quae selecta sunt symbola exhibeant rerum gestarum. Unde fortasse alia habetur ratio cur ia Edom quasi in uno ex quo discas reliqua iudicium illud exerceri dicatur. In hebr. cur rubrum vestimento tuo vel in vestimento tuo ? qua loquendi forma indicatur rubrum esse vestibus aspersum, proin rubedinem non esse ipsum vestimentorum colorem, id quod membro altero etiam clarius enuntiatur, vestes scil. esse aspersas succo uvarum, esse sanguine maculatas. Quare quaestio illa est admirantium ; « doctori namque iustitiae et salutis auctori non cruentae vestes sed candidae atque purae conveniunt » (Osor.). Ipse autem ingreditur indicia gerens laboris et conculcationis i. e. iudicii exerciti et ultionis de inimicis sumptae; id scil. torculari designatur; vide 16, 9. ldem responsione declaratur
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v. 3 « torcular calcavi solus et de gentibus non est vir mecum ;. calcavi eos in furore meo et conculcavi eos in ira mea et aspersus est sanguis eorum super vestimenta mea et omnia indumenta mea inquinavi ;
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v. 4. dies enim ultionis in corde meo ; annus redemptionis meae venit » ; — symbolum calcantis toreular declaratur in v. 4 ; messis saepius pro figura iudicii adhibetur; cf. Is. 17, 5; 18, 5; 91, 19. Os. 6, 41. Ioel 3, 13 quo loco et messis et torcularis symbolum eadem notione proponitur. Ultio de inimicis capta et salus vel redemptio intime inter se iunguntur. Hostes igitur delentur iisque superatis exsurgit salus. Idem ergo hoc symbolo nobis hic offertur quod ab initio libri Isaiae toties deprehendimus : prostratione adversariorum Dei regnum Dei, gloriam eius, salutem veramque iustitiam exsurgere. Is enim qui modo se iustitiae causam agere, eam stabilire et, esse potentem ad salvandum professus est, idem iam dicit inimicos a se conculcatos ; unde aperte nexus idem declaratur. Iam opus hoc describit tamquam laborem susceptum, quem solus per se a nullo hominum adiutus subierit, quem sacra quadam indignatione, vehementia multa et insigni peregerit constantia et fortitudine et cuius vestigia et indicia adhuc in eo cernantur. Haecipso rei symbolo proposito enuntiantur. Iam sin- . gula ex antecedentibus explicationem habeht non difficilem. Ultionem et redemptionem uno in opere concludi ex iis quae ad cap. 24 disputata sunt facile fluit ; idem enuntiatur, dum Dominus tamquam bellator fortis describitur qui hostibus superatis salutem efficit (cf. 42, 13 seq. ; 59, 1'1 seq.) ; idem demum indicatur omnibus illis locis quibus vel iudicia Dei vel Messias pro hominum varia habitudine vel in ruinam vel in resurrectionem fore dicuntur. Atque quo magis unum Dei consilium perspicias, adverte idem iam clarissime simul ac brevissime designari in primo vaticinio messianico : eo ipso enim quod serpenti caput conteritur, victoria reportatur et salus acquiritur a semine mulieris (Gen. 3, 15). Solus opus illud peregit ; id iam 42, 1-6 et 49, 2 seq. innuitur, cum omnis effectio operis messianici ad unum servum Domini referatur; id ipse enuntiat 50, 4-9 ; id descriptione cap. 53 continetur et quasi ad vivum depingitur ; id totidem verbis de Iahve dicitur 59, 16 et 61, 1 seq. servus Domini denuo sibi soli opus illud perficiendum attribuit. Quomodo solus peregerit, declaratur : de gentibus mon est vir mecum ; Dominum enim ei adfore adiutorem iam saepius dictum est ; cf: 49, 6; 49, 8; 50, 1. 9; 53, 12. Solus peregit ; « neque enim humanae auctoritatis vel dignitatis vel eloquentiae vel humanarum denique facultatum auxiliis usus sum ; nulla praesidia hominum, nullam potentiam, nullam artium disciplinam, nullum denique studium in huius gloriae societatem adscivi » (Osor.). Operis autem peracti insignia gerit : et aspersus et succus eorum super vestimenta mea, (hebr., uti recentiores vertunt communiter ; alii vigorem vitae vocem explicant, uti Lament. 9, 18; LXX, Syrus, S. Hier. vertunt sanguinem). à Labor certaminis et molestia et difficultas, conatus victoris et victoria denique reportata denuo exhibentur
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v. 5 « eircumspezi et non erat auzxiliator, quaesivi et non fuit qui adiwvaret, et salvavit mihi brachium meum et indignatio mea ipsa auziliata est mihi,
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v. 6 et conculcavi populos in furore meo et inebriavi eos in indignatione mea et detrazi in terram virtulem eorum » ; — cf. 59, 16. Qui in labore obeundo anxie circumspicit num non adsit qui adiuvet, qui quaerit opitulatorem, eo ipso laborem sibi incumbere dicit viribus suis fere difficiliorem, animi pandit angores et quantae sibi uni molestiae exantlandae sint, ipsa illa oculorum in omnem partem circumspectione anxia et auxilii postulatione abunde declarat. Verum in hac auxilii externi inopia maiores spiritus assumit ; ipse robur suum quasi ad maiores conatus excitat, indignatione qua vires animi corporisque fulciantur et ad ausus grandes provocentur subnixus adversarios impetu facto conterit, eos inebriat (cf. 19, 14; 29, 9) i. e. ingentibus tribulationibus eos prosternit veluti propinans illis maximas calamitates (For.) et ita virtutem, hebr. succum eorum vel sanguinem (cf. v. 3) effudit (hebr.) in terram, Ter victoriam partam proclamat; est trina haec exclamatio quasi paean victoris qui labore certaminis transacto de triumpho exsultat ; nota populos ter commemorari; quare in Edom non de solis Edomitis vindictam esse captam annuntiatur, sed Edom tamquam symbolum poni et exemplum inimicorum Dei designatur. , Restat ut paucis huius symboli vim et rationem expendamus. Qui torcular caleavit, eo modo nobis describitur quo et labor eius exhibetur et ipsa quoque certaminis laborisque indicia in eo conspicua adesse significantur. Neque quis iure dixerit haec duo in symbolo proposita significatione carere, nam adeo in ipso symbolo eminent et efferuntur, ut eain explicatione negligere minime liceat. Unde cum is qui torcular calcaverit idem sit qui loquens est in iustitia et potens ad salvandum (v. 1), is de quo hoc loco agitur, alius esse non potest. quam servus Domini. Hic enim in utraque .conditione et eius qui labores subeat et eius qui salutem afferat et iustitiam doceat et efficiat nobis in antecedentibus continuo exhibetur. Habes labores eius descriptos 49, 4. | ; 50, 4-8 ; 53, 1-12 ; doctrinam autem et salutem 49, 4 seq. 49, 1 seq. 61, 1 seq. IIoc autem symbolo praeprimis effertur ut qui, dum hostes prosternit, laborem subierit laborisque vestigia in se expresserit et qui victoria parta cum omnium admiratione ipse gloriosus gloriosum agat triumphum. Est ergo hoc symbolum primo plane accommodatum ad illud quod in protoevangelio iam nobis proponitur : semen mulieris utique victoriam repoitat de serpente, capite scil. serpentis contrito ; verum haec victoria ei non contingit sine vulnere ; dum enim caput serpentis calcaneo conterit, ipsius quoque calcaneus vulneratur, conteritur (Gen. 3, 15 hebr.). Id quod in sacra Christi passione plene impletum cernis. Ad eam enim progressurus Christus principem huius mundi esse iamiam eiiciendum aperte professus est ; eum devicit morte sua ; ergo non sine vulnere, non sine labore. Et eandem suam passionem vocat : nunc est iudicium mundi (Ioan. 12, 31). Iam in nostro symbolo populi quos conculcat adversarii sunt Dei; proinde neque ille erit excludendus qui omnium adversariorum Dei est antesignanus et princeps adeo, ut princeps huius mundi singulari modo appelletur. Potestas autem inimica devicta est in sacratissima passione et morte Christi. Hac Christus sibi meruit gloriam, sibi meruit ut iudex sit mundi, iudex omnium vivorum et mortuorum, sibi meruit ut tandem omnes inimici ponantur scabellum pedum suorum. Ergo revera in passione sua contrivit potestates inimieas, et quaecumque demum victoriae iam reportantur a singulis, ab Ecclesia de variis inimieorum visibilium et invisibilium generibus, singula in hostes Dei iudicia et iudicium universale in consummatione saeculorum, haec omnia non sunt nisi fructus et sequelae magnae illius victoriae per passionem acquisitae : nunc est iudicium mundi. Haec impletione per Christum facta per se innotescunt; sed ex iis demum docemur quam apte symbolum hoc sit selectum et ipsius symboli vis et ratio nobis panditur. Christus solus torcular caleavit (50, 1); quis enim alius ex hominibus peccatoribus certamen illud inire et diabolum vincere poterat ? Uti Deus solus sine ullo hominum merito promissa dat (44, 24), ita solus Messias ad opus illud efficiendum eligitur, ungitur, instituitur (42, 1 ; 61, 4). Etiam solus labores illos messianicos subit, uti iam innuitur 49, 4. 8 ; 50, 1. 8; 53, 4. Iamsi in sacratissima passione et morte revera potestatem inimicam contrivit i. e. torcular calcavit, eius ingressus in v. 1 descripius non est aliud nisi triumphus victoria parta actus, uti verba ipsa satis indicant. Is autem triumphus agebatur a Christo in sacra resurrectione gloriosa et in gloriosa qua illa quasi absolvebatur in coelum ascensione. Quare iuremerito veteres interpretes (Pint. Sasb. Lap.) in v. 1 ascensionem Christi delineari existimant. Atque revera ingrediens in coelum secum fert vestigia certaminis, sacratissima vulnera, et venit a magno illo labore et iam est « formosus in stola sua et gradiens in multitudine fortitudinis suae » gloria scil. et honore coronatus, excelsior coelis factus et considens ad dexteram maiestatis in excelsis (of. Hebr. 4, 3; 1, 26). Quod vestimenta aspersa sunt ex imagine torcularis per se consequitur ; aliis in locis passio eius verbis propriis describitur (53, 2 seq. Zach. 12, 10) quibus vulnera eius quoque indicantur. admirationem apte vestiat et gratam. dicendi seribendique varietatem inducat. Spectaverat propheta Messiam Zudicem (S. Thom.) adversarios Dei conterentem et parta victoria gloria et honore coronatum. Erit ergo Messias in ruinam multorum (cf. 8, 14). Sed cum in ipso populo electo etiam adsit tanta iniquitas (58, 9 seq. 59, 2 seq.), nonne timendum erit, ne suum quoque populum ille iudex sit conculcaturus? Quare propheta ostenso iudice et clade inimicorum Dei certo annuntiata iterum oraculum ad erudiendos aequales utile reddit explicans, quomodo se debeant praeparare, ut Messiae iudici secure obviam ire possint, ne ipsi quoque ab eo inter adversarios conculcentur. Hane autem praeparationem animorumque dispositionem in se ipso delineat propheta. Quemadmodum in cap. 2 oraculum de monte Domini proponitur, ut ex eo conditio populi praesens reprehendatur, ita hoc loco doctrina inculcatur de Messia vindice iniquitatis, quo remota iniquitate melius sese disponant ad salu-* tem accipiendam. Quare oraculum hoc v. 1-6 non est cum aliquibus a subsequenti precatione separandum (Schegg, Hahn, Del. Naeg.), sed ei potius argumentum praebet et rationem. In Messia victore ac triumphatore bona cuncta concluduntur. Quare primum quod eius gloria visa menti prophetae offertur est recordatio beneficiorum Dei multiplicium ; illud enim, ut Sanct. ait, insigne beneficium aliorum memoriam renovavit ; « unde promittit quod ad orationis pondus plurimum confert animi grati memoriam, quae valde laxat divinum pectus ad omne liberalitatis officium; dum autem antiqua beneficia commemorat, ea supra omnia populi merita et ab una Dei singulari misericordia profecta dicit; quod ad obtinendum quod a Domino postulas potentissimum et quam saepissime a Patribus utriusque testamenti repetitum est » (Sanct.). Quare v. "1 « Miserationum Domini recordabor, laudem Domini super omnibus quae reddidit nobis Dominus et super multitudinem bonorum domui Israel, quae largitus est eis secundum indulgentiam suam et secundum multitudinem misericordiarum suarum » ;— hebr. laudes vel encomia Domini se celebraturum promittit sicuti decet de omnibus etc.; prius ergo celebrat favores Domini eiusque gloriam, dein (uti hebr. bene concipitur) copiam bonorum domui Israel ex liberalissima Dei benignitate praestitorum. Optime inter se iunguntur miserationes vel favores Dei et laudes vel encomia, quia quot sunt favores, toties Deus se ipsum glorificavit et toties amplam praestitit materiam et rationem valentissimam laudis ab hominibus sibi persolvendae. ludici qui loquitur iustitiam petitionem porrigit, ut S. Thom. dicit; unde iuremerito Deo proponit quam multa et praeclara olim pro populo gesserit, et ita eum ad ulteriorem pietatem et miserationem inflectit; idem fit dum animum gratum ostendit. Exorsus a gratiarum actione nos docet quam efficax reddatur oratio et petitio et quam Deo accepta.grata memoria beneficiorum acceptorum. Animi autem Deo vere grati est beneficia ad unam Dei benignitatem referre et misericordiam exaltare, nihil autem de propriis meritis praesumere sed se indignum plane et imparem illis profiteri. Cur Deus illa populo praestiterit, explicatur
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v. 8 « e£ dixit : verumtamen populus meus est, filii mon negantes ; et factus est eis salvator » ; — Deus enim foedere et promissis patriarchis datis fideliter stetit ; unde populum hune sibi elegit in peculium de cunctis gentibus (Ex. 19, 5) ea utique spe et exspectatione, ut filii sint qui non mentiantur, non fallant (hebr.), qui quod spoponderint fideliter servent. Ea enim conditione foedus erat initum : « si audieritis vocem meam et custodieritis paétum meum, eritis mihi in peculium de cunctis gentibus... responditque omnis populus : euneta quae locutus est Dominus faciemus » (Ex. 19, 5. 8). Deus ergo electionis suae memor et foederis populum . suum magna amoris significatione prosequitur, bene de ipso sperat humano modo loquens : fili? sunt, non erunt mendaces, rebelles, perfidi in patrem; vel beneficiis capti et deleniti fidem servabunt; quare adeo benigne sentiens de populo ei salutem et opem multiplicem praestitit. Vide quantopere verbis istis vates commendet et extollat divinam liberalitatem et amorem, sed etiam quantos iam aculeos colligat pro populo rebelli et contumaci ! Quam egregie Deus se praestiterit salvatorem, quantopere ergo ipse pro sua parte revera amorem ostenderit et optimam de populo existimationem operibus demonstraverit, iam grato animo vates recenset
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v. 9 « ín omni. tribulatione eorum non est tribulatus et angelus. faciei eius salvavit eos ; in dilectione sua et in indulgentia. sua ipse redemit eos et. portavit eos et elevavit eos cunctis diebus saeculi » ; — hebr. explica secundum qeri : in omni tribulatione eorum doluit, i. e. miseriis eorum et. afflictionibus tactus est, quare amanter opem tulit; eodem modo explica verba latina : non aversatus est eorum angustias; etsi iterum iterumque afflictionibus pressi eius opem requisierunt, non repudiavit, non moleste tulit, minime eum piguit. Idque opere exhibuit mittens angelum faciei i. e. angelum in quo facies vel . praesentia Dei populo exhibebatur, in. quo erat nomen Dei (Ex. 23, 21), qui Dei personam gerens Dei nomine et auctoritate ad populum loquebatur. Angelus dux erat et protector itineris per desertum (cf. Ex. 23, 90-93; 33, 2. Num. 20, 16) neque in terra palaestinensi eius ope destituebantur (cf. Iud. 2, 1; 6, 41 seq. 13, 3. Ps. 90, 11). Cum facies Dei saepius dicatur etiam arca foederis vel sanctuarium ubi Deus peculiari ratione habitare censetur (Ex. 23, 13. 1 Reg. 1, 22 — unde frequens illud ante conspectum, hebr. faciem Domini) vel etiam nubes illa qua Deus suam manifestavit praesentiam (cf. Ex. 33, 14. Deut. 4, 37), angelus faciei eius apte dicitur angelus qui personam Dei gerens in sanctuario aderat, in nube se manifestavit, et ita opem Dei praesentem iis exhibuit. Talem ergo habebant comitem, in quo ipsa quasi facies Dei relucebat, in quo Deus se ipsis praebuit spectandum. Deam enim in vetere testamento non immediate apparuisse i. e. nunquam apparuisse in corpore immediate et per se assumpto vel in figura immediate et per se formata sed mediante aliquo angelo constans et vera est scholasticorum duce S. Thoma sententia (de qua vide quae annotavi ad Os. 12, 3 et Zach. 1, 11). Beneficium redemptionis ex Aegypto gratuito praestitum denuo effert, ei subiungit exaltationem populi et multiplicem opem diebus antiquis concessam, de qua vide ad 1, 2. Proinde varia beneficia olim praestita brevi sermone recensentur; quare prius quoque membrum de omni tribulatione non de sola afflictione populi in Aegypto, ut vult Jaey., exponendum est, sed sensu ampliore intelligatur oportet; neque obstat angelus faciei eius, etsi angelus hic solum auctor liberationis ex Aegypto et dux itineris intelligeretur; nam quod in primo membro in universum affirmatur : Deum non piguisse iterum iterumque populo afflicto assistere, id in subsequentibus membris enumeratione quadam secundum rerum gestarum seriem comprobatur. non erat afflictio, non erat hostis, et parum dicunt ratione habita gratiarum actionis et manceae esse videntur, quia vel eis vel ipse esset exspectandum. Immo iure asserere poteris alias explanationes ne verum quidem sensum fundere; nam illis aon fuisse afflictionem, quomodo cum libris historicis conciliabis? 2on Deum iis immisisse ealamitates, quomodo id constare poterit, cum sollemne sit sacris auctoribus asserere, Israelitas non hostium potentia sed a Deo vindice peccatorum esse castigatos ? Deum autem non se hostem praebuisse populo, id quidem ut est verissimum, at pro precatione et laude divina tamen est languidum nimis et fere intolerabile post v. 1 et 8. Iam quid populus pro beneficiis rependerit, cum animi dolore vates commemorat precationem ad confessionem peccatorum et poenitentiam inflectens :
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v. 10 & ipsi autem ad iracundiam provocaverunt et afftiverunt spiritum Sancti eius, et. conversus est. eis in. inimicum et ipse debellavit eos » ; — hebr. et ipsi rebelles erant et contristaverunt spiritum sanctum eius ; breviter quidem sed nervose tota series rerum israeliticarum et frequens eorum infidelitas et inde quae sequebatur castigatio recolitur. In qua re peccatum consistat et quae ex eo consequantur, graviter hic exprimitur. Est enim peccatum inobedientia, rebellio, qua Deo resistit peccator (hebr.) et spiritum Dei sanctum, omnis sanctitatis auctorem et hortatorem, quo inspirante et impellente ad probitatem quisque et pietatem invitatur, repudiat eique molestiam quasi et afflictionem creat, quia conatus illius irritos reddit et impulsus gratiae exstinguit. Unde Deus iam ex amico convertitur in inimicum, qui bellum infert offensoribus, et quis tali adversario resistet? Experti sunt hoc Israelitae satis superque. Uti antea laetatus est super eos bene faciens, sic iam coactus est eos subvertere ac disperdere (cf. Deut. 28, 63. Ps. 105, 32). Bellum eis intulit per gentes vicinas et longinquas quarum servituti subiiciebantur. Ita peccatis'suis exciderunt a statu illo felici, ad quem per Dei benevolentiam erant evecti. Humili confessione facta propheta agnoscit id iure iis accidisse. Sed cum ad dignitatem populi Dei sint evecti et dona Dei sint sine poenitentia, inter ipsas miserias meliora sperare possunt. Id propheta iam effert. Ostendit populo quomodo aflflictionibus eruditi Deum possint et debeant obsecrare per magnalia illa quae olim pro suis patravit, ei quasi in memoriam reducens pristinum pro populo suo zelum eumque admonens ne tantum laborem incassum esse permittat. Unde
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v. 41 « e£ recordatus est dierum saeculi Moysi et populi sui »; — hebr. et recordatus est dierum saeculi Moysi populus eius; ita verba esse intelligenda ex subsequentibus patet. Vult scil. vates, ut populus praesentem miseramque rerum conditionem cum pristinis comparet beneficiis et ita ad desiderium salutis redeat et simul tali precatione Deum emolliat ad clementiam. Populum recordari dierum priscorum rite intellexerunt Osor. Pint. Mald. For. Clarius, Sa, Malv. Schegg, Net. Rohl. Troch. ; Deum recordari volunt S. Hier. Cyr. Thom. Sasb. Sanct. Mar. Lap. Men. Tir.i. e. Deum variis in calamitatibus per iudices, Gedeonem, lephte etc. opem tulisse populo. Sed cum in sequentibus populus loquatur, immerito pro hac parte mutatio subiecti inducitur. Deum recordari dicit opem a Deo latam. Sed hanc opem populus iam non habet. Unde eo quoque nomine altera haec explicatio admitti nequit, nisi multa suppleveris, Deum scil. olim quidem populo adstitisse etc. Neque satis ad v. 10 adnectitur haec explicatio, cum nulla appareat ratio, cur peccatis populi commemoratis et eius vindicta explicata subito addatur eum benigne populi memorem fuisse. Sola vexatio dabit intellectum (29, 19). Miseriis pressi in memoriam sibi revocent quantis favoribus maiores fuerint a Deo ditati et quanta iis promptitudine Deus opitulator adfuerit ; unde salutare desiderium vates excitare in iis studet : « ubi est qui eduxit eos de mari cum pastoribus gregis sui ? ubi est qui posuit in medio eius spiritum Sancti sui »? — vel hebr. qui posus. in medio eius spiritum sanctum suum, vel spiritum sanctitatis suae. Commemoratur liberatio ex Aegypto quia uti est praeclarum initium quo Deus foedus olim promissum in opus deducere incipit — inde nomen JaAve tamquam eius periodi tessera et augurium promulgatur —, ita tamquam pignus consideratur et typus liberationis futurae maioris (cf. 43, 17. 18; 51, 10). Ad conditionem qua nunc premuntur (cf. 42, 22 seq.) perbene convenit quod eductionis e mari recordantur et pastorum, Moysis scil. et Aaron, quos Deus gregi suo providerat, qui gregem Domini colligerent, educerent et ad bona pascua adducerent, Hi enim coram Pharaone rem populi agebant et populum in deserto legibus Dei et sacris ritibus instituebant revera formantes populum theocraticum (cf. Ps. 16, 21. Mich. 6, 4). Deus autem electionem populi factam altiore dono sanxit et confirmavit; spiritum sanctum suum, spiritum scil. prophetiae quo Dei laudes annuntiantur et sacrosancta legis divinae observantia vindicatur et Dei voluntas sancta ad homines perfertur, posuit in medio eius, eum communicans Moysi, Aaron, Miriam, septuaginta senioribus aliisque (Num. 11, 23 seq. 42, 2). In hebr. legitur numerus singularis ny^ pastorem, quem LXX quoque praebent, qui praeterea eos non legunt sed : xoü ó &vaidXox; Ex vi; 0mháoons 10v xowiév cy vpof&zovy a)xoU ; legerunt igitur noyon quam lectionem praebent « cod. Kenn. antiquissimus, meus £ hispanus et accuralissimus, sieque correctum in hispano altero 560, ut plane legunt LXX, Syrus et Arabs » (de Itossi) ; eandem lectionem praeferendam censet aeg. etiam propterea quia forma mas. n5xen non est plane ad omnes regulas exacta (exspectares poy»en). "Verum hoc minime valet; nam participium cogitari potest vim verbalem ac notionem plane retinere (cf. Del.). Hoc autem membrum intelligit Naeg. de Moyse puerulo qui servatus est ex aquis Nili. S. Cyr. et Theod. legunt £x vA; y5s; Euseb. £x «5s 0xAáecnz. Syrus plane exprimit lectionem LXX. — Aliqui mirantur in lectione consueta mentionem fieri Moysis cum liberatio eius e mari a reliquorum liberatione non fuerit distineta neque singulari modo insignita. Quare Kn. ad ea verba ex antecedentibus supplere vult : et recordatus est pastoris gregis sui. Sed immerito. Cum enim Deus Moysen ducem populo praeficeret eique eam conferret potestatem, eliam insigne beneficium populo contulit; quare iuremerito mentio fit Moysis. Ceterum adverte lectionem mas. esse Din pluralem numerum, quem S. Hier. et Aq. quoque expresserunt et quem plurimi codd. et multae ferunt editiones (cf. de Rossi) et quem etiam Baer et Delilssch in editione textus mas. adoptarunt; censetur autem esse lectio mas., quia hic locus non recensetur inler quattuor n^ in /ie exeuntia. Cum igitur pluralis numerus sit legendus, etiam illa cadit explanatio qua pastor gregis intelligitur angelus faciei. Neque hisce beneficia sua contineri voluit Deus; alia addidit splendida et egregia
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v. 19 « qui eduxit ad dexteram Moysen brachio maiestatis suae, qui scidit aquas ante eos, ut faceret sibi nomen sempilerium »; — i. e. qui Moysen quasi apprehensa dextera deduxit, eum ingredi fecit eique potentia sua et maiestate adstitit; ita LXX 5 cyzyov «1 osSà Moijczv; sim. Sasb. Mald. Osor. Lap. Men. Tir.; ali in dexteram explicant in viam expeditam, in sortem prosperam (S. Hier. Sanct.), sed hebr. verte ire faciens ad. dexteram Moysis brachium gloriae suae (cf. For. Reinke etc.) i. e. potestate sua gloriosa Moysen est comitatus, ei quasi commodans potentiam suam qua utatur ad mirabilia patranda, Ex illis commemorat fluctus scissos et maris rubri et Iordanis, quibus viam aperuit ut et carcere egrederentur etin promissam ingrederentur patriam (cf. Ex. 13, 13. Ios. 5, 1). Quibus miraculis nominis sui gloriam in aeternum voluit celebrari ; sunt enim insignia eius et potentiae et benignitatis documenta, quae revera in carminibus festivis Iudaeorum magnis encomiis praedicantur (cf. Ps. 16, 17; 105, 9; 113, 3) et in sacra quoque Ecclesiae liturgia suum obtinent locum (cf. Officium sabb. sancti; itinerarium clericorum etc.) Efficax est ratio precandi qua gloriam Dei agi proponitur, uti fit in psalmis quoque : exsurge Domine, iudica causam fuam! Eam autem ipse Deus docet et commendat, cum dicat : gloriam meam alteri non dabo; propter me, propter me faciam, ut non blasphemer etc. (42, 8; 43, 95; 48, 11). nullo modo impingebant (hebr.) in itinere illo adeo insueto, in via adeo insolita. Transitum per mare rubrum tangere omnino videtur, et ita quoque Ps. 103, 6 : et increpuit mare rubrum et exsiccatum est et deduxit eos in abyssis sicut in deserto, et similiter r?a/n Ps. T1, 47 de aquis illis dicuntur. Sed eur hoc loco post beneficia in deserto comme- . morata non simul cogitabimus de Iordane, in quo prius illud miraculum quasi instauratum fuit ? et ad quem series rerum enumeratarum sua sponte nos adducit? et qui etiam propterea non omitti posse videtur, quia statim sequitur : quasi $wmentum quod descendit in vallem spiritus Domini eum adduxit ad quietem (hebr.) i. e. sicut animalia in frugiferas valles ad ubera pascua deducuntur, ita Deus populum suum ad quietem et ad uberrimam terram adduxit, ita explens promissionem datam eodem verbo : requiem dabo tibi (Ex. 33, 14). In beneficiis illis et in statu populi felici cernitur quantae potentiae et gloriae Dominus sit; ut faceres tibi nomen gloriae ; cf. v. 12; quam gloriam cum Deus sibi fieri velit, optime praeparatur petitio, ut pristina illa magnalia suscitet et populi conditioni afflictae medeatur. Gloriam agi Dei ipsius Moyses quoque saepius tamquam rationem firmissimam cur misericordia concederetur Deo proposuit Ex. 32, 12 seq. Num. 14, 13; cf. Ez. 36, 22. 32. 36. Talem se Deus olim plebi suae praestitit. Verum quantum praesens conditio distat a prisca felicitate (429, 229 etc.), in quantam non gloriam Dei sed ignominiam vertitur! Quare vates ex priscis illis animum sumens ardentes ad Deum preces fundit
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v. 15 « Attende de coelo et vide de habitaculo sancto tuo. et gloriae tuae ! ubi est zelus tuus et fortitudo tua, multitudo viscerum tuorum et miserationum tuarum? super me continuerunt se » ! — cf. Deut. 96, 43 : respice de sanctuario tuo et de excelso coelorum habitaculo. Gloriam qua Deus in coelesti habitaculo cireumfunditur ut etiam in plebe sua denuo manifestet vates precatur; « argumentatur tum a natura Dei benignissima, tum ab eius officiis quibus ornarat antea populum suum, et quando non minora tunc populus apud Babylonios subibat incommoda quam olim apud Aegyptios, orat ut zelum excitet et dexteram omnipotentem vibret in adversarios, pectorisque ad miserandum proni recordetur ; quae omnia Deus cum tam liberaliter prius ostentarit, tam effuse impenderit, nunc tamen illa videtur apud se continuisse » (Sanct.). Hebr. ubi zelus tuus, wbi fortia facta tua? vel magnalia tua? strepitus viscerum tuorum et miserationes tuae erga me se continent ; sonitus, commotio viscerum vel fremitus intimam dicit miserationem ; similiter vates loquitur 16, 11. Dicit Deum quasi maximae suae ad miserendum propensioni vim inferre, eam cohibere ne in opus exeat; cf. Gen. 49, 1; viscera uti exA&yy»a (Phil. 9, 4. 4 Ioan. 3, 11) quasi pro sede affectuum habentur; vide Ier. 31, 90. Bene monet For. beneficiis acceptis nos iure posse fieri audaciores ad petendum; « ideoque David cum ingentia quaedam in se a Deo collata beneficia retulisset, ea esse causam affirmat, cur inveniret cor i. e. fiduciam haberet, ut oraret coram Domino; hinc istae Isaiae querimoniae; erga me.. si hoc membrum affirmative legas, magnum doloris sensum habet; si interrogative, ingentem et acrem admirationem » (For.). Vide similem precandi modum Ps. 88, 50. Baruch 29, 46. Oratio inde novam capit vim, quia solus Deus opem ferre potest et. ipse Deus monere solet in se uno esse omnem spem collocandam (Sanet.). Unde
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v. 16 « tu enim pater noster! et Abraham nescivit nos et Israel ignoravit nos ; tu, Domine, pater noster, redemptor noster, a saeculo nomen tuum »! — Deus enim populum creavit (cf. 43, 4) eumque filium adoptavit singulari clementia (Ex. 4, 22. Deut. 32, 6) ; a saeculo, a prisco iam tempore redemptor noster est nomen tuum, uti hebr. iungitur ; se iam populi liberatorem et vindicem praestitit; cf. 43, 3: dedi . propitiationem tuam Aegyptum. Ad quem alium demum confugiamus? neque enim alium habemus patrem, tutorem, vitae largitorem ; « nec enim Abraham nobis subsidio fuit nec Israel opem attulit » (Osor.); illi. nos non eripuerunt, tu Domine solus tamquam optimus pater nos nutrivisti, extulisti et in terra promissa collocasti (Pint.); quare iure nostro: a te uti filii a patre auxilium flagitamus; quamvis Abraham et Iacob sint patres nostri, tamen si tecum compararentur, non sunt patres, sed tu solus (Maid. sim. Schegg). Vel nos nesciunt, quia nulla est apud inferos cognitio rerum humanarum ; cf. Ps. 6, 6; 29, 10; 113, 17. 18. Iob 44, 94 de mortuo pronuntiat : sive nobiles fuerint filii eius, sive ignobiles, non intelliget ; Is. 38, 18 etc.; ita Theod. : nullus veterum illorum avorum nos novit (ix(ccacw), Reinke, Rohl. Naeg.; si autem naturaliter ne scire quidem quidquam de rebus terrenis possunt, multo minus opem ferre poterunt. 468 Is. 63, 16-17 tempore non exstitimus; Deus vero nos ab aeterno novit et amavit, est ergo modo eminentissimo pater (cf. Euseb. S. Cyr. Thom. Lap. Men.); sed praeter alia perfectum urgeri nequit, quia in membro parallelo imperfectum ponitur ; ergo sententia valet in universum de conditione quadam perdurante. Ceterum videtur esse valde superfluum commemorare, Abraham et lacob non vixisse usque ad ea tempora. Alio parumper modo vertit rem Loch : antequam Abraham etTacobessent nosque nossent, Deusiam erat pater, quippe quiabaeterno consilium istud adoptionis gratuitae ceperit; unde in illo consilio aeterno adesse firmam spei rationem. Neque tempore praeterito illos opem' tulisse neque laturos esse in posterum alii explicant nescisse et ignorare (Sa, Troch. Or.) ; vel se non magis pendereab Abraham quamsi ab Abraham cogniti non essent ; abeoergo nihilesse quod speretur (Sanct.). Sed nulla apparet ratio, eur nescire non etiam hoc loco deconditione inferorum, uti saepe, adhibeatur. Ab hae acceptione aliqui interpretes deterriti esse videntur, quia « utuntur novatores hoc loco contra invocationem sanctorum, quasi ignorarent res mortalium » (Est.) ; sed, ut iam Mald. ait, inepte ex hoc loco ita arguunt haeretici; sancti enim non sunt in scheol, sed. clara Dei - visione fruuntur et in Deo quasi in speculo lucidissimo res quoque alias cernere possunt. Cum Deus sit pater populi et hoc titulo, quia populum filium suum appellavit, ipse glorietur et cam olim se praebuerit servatorem et liberaiorem, iam propheta vehementi desiderio actus impetrandi salutem non potest non magnopere secum mirari, quod Deus nunc sinàt populum miseriis tabescere et quod permiserit suam plebem ita implicari peccatis, ut pro sua iustitia eam debuerit adeo affligere. Oratio audaces. quasi spiritus sumit et est veluti expostulatio cum Deo, cur populum tantopere inquinari permiserit,
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v. 11 « quare errare nos fecisti, Domine, de viis tuis, indurasti cor nostrum ne timeremus te? convertere propter servos luos, tribus hereditatis tuae. »! — Deus posset uberiore gratia apposita salvo libero hominis arbitrio peccatum praecavere; cur illud permittat, cur sinat hominem abuti libertate sua et ita perire et malum quandoque fere in immensum serpere, piorum etiam animos quandoque habet sollicitos. Ea mente ponitur quaestio illa, quae dicit : cur populum taum electum adeo profunde peccatis et miseriis immergi sinis ? nonne id tuis repugnat consiliis, tuae gloriae? Modus hic quaerendi non est nisi petitio vehementissima, qua vates Deum per sua ipsius consilia obtestatur, ut cadenti et prostrato quam citissime succurrat. Viae Domini sunt eae per quas vult homines incedere, ergo eius mandata quae in sentiendi agendique ratione exprimantur oportet, Dum Deus permittit populum cadere, dum potentiorem gratiam non apponit, aversus est a populo; se convertit ad eum, dum auxilium efficax tribuit et miseriis finem imponit. In servis tuis, in hereditate tua. titulos Deo proponit, quibus iure suo opem a Domino possit et debeat efflagitare et quibus se non frustra petere ex ipsa Dei fidelitate et veracitate et pignore nominis Iahve (cf. ad Os. 2, 20; 12, 3) perspectum habet. Bene notat S. Hier. ita dici, « non quo Deus aras causa sit et duritiae, sed quo illius patientia nostram exspectans salutem dum non corripit delinquentes, causa erroris duritiaeque videatur »; et S. Cyr. : « cum emollire potuisset universorum Deus, permisit illis ut mentem praefractam haberent et contumacem ; hac de causa quia tenera et mollia ipsa non reddidit, ipse obdurare dicitur » ; vel ut For. dicit, ea ratione dici Deum indurare, quod cum posset facere ne indurarentur, non facit; et sim. latini interpretes. Attende esse ardentem petitionem qua acri quadam vehementia Deo animi desideria proponuntur ; quare loquela audacior ex rei natura explicatur; cf. ler. 12, 4 seq.; quare non opus est cum S. Hier. duplicem statuere ordinem loquentium iustorum et peccatorum, et haec verba attribuere peccatoribus qui causam peccatorum suorum in Deum referant quo se ipsos excusent. Quo efficacius Deus flectatur ad misericordiam, iam proponit in quamnam conditionem servi Domini et eius hereditas sint redacti, ut pateat quam indigna patiantur et quantopere gloriae Dei intersit remedium afferre;
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v. 18 « quasi nihilum possederunt populum sanctum tuum ; hostes nostri conculcaverunt sanctificationem tuam »; — versionem suam explicat S. Hier. : « quasi ad nihil et absque ullo labore populum tuum sanctum possederunt adversarii nostri ». De acceptione textus hebr. non consentiunt interpretes. Alii cum versione vulg. fere consentiunt explicantes : propemodum. (usque ad parvum) possederunt vel subiecerunt hostes nostri populum tuum sanctum (cf. Sein.); plerique tamen alio sensu : ad modicum, brevi tempore possedit populus tuus scil. terram ipsi attributam (ita Osor. Mar. Malv. Reinke, Net. Rol. Kn. Del. Naeg. Or.); praeter terram hostes templo quoque, sanctuario Domini, manus intulerunt sacrilegas, quae iniuria quam maxime in "Dominum redundat, et eius itaque vindictam in hostes provocare debet. dum, parum abest, fere ei tribuatur. Neque enim 5 particula necessario, ut Naeg. vult, ad tempus refertur ; immo ut ad 7, 15 adnotavimus, nullo exemplo certo pro-. batur particulae 5 de se inesse significationem temporis. Cum igitur etiam "EX'D non unice temporis nolionem in se exprimat, nihil obstat ex hac parte. Neque obstat verbum qj», uti notum est, cum saepe induat notionem expellendi etc.; dein numerus quoque pluralis in verbo et collocatio verborum huic favent aeceptioni. Insuper non 'solum parallelismus melius servatur, verum si hostes dicuntur sanctuarium coneulcasse, necessario intelligi debet eos antea populum subiecisse ; dein oratio quae nomine et titulo hereditatis ad Dominum dirigitur efficacior redditur, si ipsa haec hereditas vel populus iam dicatur possideri ab hostibus. Demum nescio annon duriusculum sit in altera explanatione vr sine ullo obiecto relinqui. Hisce ergo causis priorem explicationem quam sequilur "S. Hier. sed quam recentiores fere relinquunt posse retineri censeo. Neque placet rhetorica illa hyperbole in altera explicatione : brevi possedit populus tuus, cum tamen multa saecula iam possederint. Cum igitur populus alienorum servituti sit fere subiectus et ipsum Dei sanctuarium violatum et profanatum, haud immerito conqueruntur apud Dominum
63:19
v. 19 « facti sumus quasi in principio, cum non dominareris nostri neque invocaretur nomen tuum super nos »; — iam nihil fere in nobis cernitur quo pateat nos esse populum tuum, qui ex tuo nomine tamquam ad te pertinens vocetur; de phrasi invocari nomen vide ad 4, 4. Dicunt ergo : cur populus TIahve appellemur, iam nulla apparet ratio ; sumus enim in conditione simili, qua fuimus in Aegypto. Hebr. explica : facti sumus tales quibus a saeculo non es dominatus eic.; ad affectum precantis confert querelam ita augere ut dicat : iam non a gentibus distinguimur! Israel nomine Iahve insigniri, ex eo nomine vocari, unum est ex praecipuis quibus gloriandum est ; vide Deut. 28, 10. Ier. 14, 9. 2 Par. 1, 14. Deo igitur sollicite proponunt : quomodo populum electum iam censes alienum, de quo nihil curas (Sanct.)? En, facinora illa praeclara a te edita iam incassum abierunt! Ex querela quam vates modo fudit : facti sumus... ardens oritur desiderium et recordatio, quomodo olim Deus descenderit ad populum suum et eius causam defenderit. Quare memor illorum mirabilium iam flagitat vates nomine omnium omnesque pari desiderio supplices adire Dominum docet, postulans a Deo ut suscitet (cf. 10, 26) antiqua illa facinora in populi favorem olim patrata. Unde
63:1
… Bošrah) in Arabia Petraea (Gen. 36:33; 1 Chron. 1:44; Amos 1:12), perhaps the present-day el-Bušejreh, south-southeast of the Dead Sea. It sometimes stands for Edom (Jer. 49:13, 22; cf. Isa. 34:6; 63:1), of which it also takes on the meaning of the typical opponent of the divine kingdom, as in Isa. 63:1. (Cf. E. Robinson, Palaestina, III, [Boston 1843], p. 125 ff.; A. Musil, Arabia Petraea II, 1 [Vienna 1907], p. 320 ff.).
… In the era of the kings of Judah the existence of an eastern E. is certain, which comprised the stretch between the Wādi el-Ḥesā and the Gulf of 'Aqabah with the slopes of Gebal (Eusebius and St. Jerome consider Gebalene = Idumea) and of Sera; Bosra (v.) was the capital (Am. 1, 12; Is. 34, 6; 63, 1; Jer. 49, 13, 22); Jer. and Obad. in their invectives against E. allude to the holes of Petra (Sela) and the eagles' nests, which formed its jagged crests. …
M. was the first to discover and to evaluate the law of Hebrew parallelism, which he called "epesegesi" (I, pp. 44 f., 67, 168, 224 ff.; notes to Gen. 4, 23 f.; 11, 4; 49, 10 f.; II, pp. 102 f., 268; notes to Num. 23, 7; Is. 63, 1) already in the unpublished opuscule De poesi Hebraeorum of 1740; whereas the book of R. Lowth, to whom this discovery was attributed, is only of 1753. He advocated the correct pronunciation …
63:8
… beside the divine cause, not a minister and servant (according to the ideas of oriental despotism), not a viceroy (because God still reigns), but an Individual who is set over the exercise of divine justice and who, with reference to Ex. 34, 15 (cf. Is. 63, 8; Mal. 3, 1), represents God very closely.
63:9
… Besides various Protestants (R. Kraetzschmar, W. Novack, E. König), the majority of Catholics (J. Knabenbauer, in Is. 63, 9; J. Rybinski; more decisively F. Stier) maintain the distinction between Yahweh and the created angel who represents him (theory of substitution). …
… While in Ezekiel God acts out of regard for His holy name, and not out of pity for sinful Israel, in Isaiah the g. is at the same time the Holy One of Israel (7 times the two terms are found joined), and the Lord redeems out of love and pity for men (Isa. 63:9).
G. (1, 27; 33, 18) supposes that God on Sinai orders the angel of the face (cf. Is. 63, 9) to reveal to Moses the history of creation and of the events that followed. …
63:16
… prayers of the Jews (cf. Berachoth, IX, 1), is equivalent to "Israel." 2) Progenitor of a people (Gen. 10, 21; 17, 5; 19, 37; 36, 9, 43), originator of a craft or art (Gen. 4, 20 ff.). 3) Creator (Iob 38, 28; cf. Jer. 2, 27), hence God (Deut. 32, 6; Is. 63, 16; Eccli. 51, 10). 4) Benefactor (Iob 29, 16), one who takes care of others (Is. 9, 5; 22, 21). 5) Teacher ('a. is an honorary title, given to priests and prophets even by kings: II …
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.