The prophet prays for the release of his people; and for the remission of their sins.
The Iewes in captiuitie pray to God for release: 4. acknowleging his former great benefites, and their owne sinnes, fleing now to his mercie.
1O that thou wouldst rend the heavens, and wouldst come down: the mountains would melt away at thy presence.Se tu squarciassi i cieli, e scendessi! al tuo cospetto si liquefarebbero i monti.VVOVLD God thou wouldest breake the heauens in sunder, and wouldst descend: at thy presence the mountaines should melt away.Utinam dirumperes cælos, et descenderes; / a facie tua montes defluerent; 2They would melt as at the burning of fire, the waters would burn with fire, that thy name might be made known to thy enemies: that the nations might tremble at thy presence.Si consumerebbero come in una fornace di fuoco, le acque prenderebbero l'ardore del fuoco, affinchè si rendesse manifesto il tuo nome a' tuoi nemici; e dinanzi a te si turbassero le nazioni.As the burning of fyre would they melt, the waters would burne with fyre, that thy name might be made knowen to thine enemies: at thy presence the nations should be trubled.sicut exustio ignis tabescerent, / aquæ arderent igni: / ut notum fieret nomen tuum inimicis tuis; / a facie tua gentes turbarentur. 3When thou shalt do wonderful things, we shall not bear them: thou didst come down, and at thy presence the mountains melted away.Allorché avrai fatto queste cose ammirabili, noi non le sosterremo: tu se' disceso, e dinanzi a te i monti si non disciolti.When thou shalt doe meruelous thinges, we shal not sustayne: thou art descended, and at thy presence the mountaines are melted.Cum feceris mirabilia, non sustinebimus; / descendisti, et a facie tua montes defluxerunt. 4From the beginning of the world they have not heard, nor perceived with the ears: the eye hath not seen, O God, besides thee, what things thou hast prepared for them that wait for thee.Pe' secoli indietro nissuno seppe, né orecchia udì, né occhio vide, o Dio, eccetto te, quel, che tu hai preparato per coloro, che ti aspettano.From the begynning of the world they haue not heard, nor receiued with the eares: the eie hath not seene ô God beside thee, what thinges thou hast prepared for them that expect thee.A sæculo non audierunt, neque auribus perceperunt; / oculus non vidit, Deus, absque te, / quæ præparasti exspectantibus te. 5Thou hast met him that rejoiceth, and doth justice: in thy ways they shall remember thee: behold thou art angry, and we have sinned: in them we have been always, and we shall be saved.Tu vai incontro a quelli, che si rallegrano in te, e praticano la giustizia: nelle tue vie si ricorderanno di te secco, che tu se' irato, e noi abbiam peccato: in peccato fummo noi sempre, e saremo salvati.Thou hast mette him that reioyceth, and doth iustice: in thy waies they shal remember thee: behold thou art angrie, and we haue sinned: we haue bene alwayes in them, and we shal be saued.Occurristi lætanti, et facienti justitiam; / in viis tuis recordabuntur tui. / Ecce tu iratus es, et peccavimus; / in ipsis fuimus semper, et salvabimur.
6And we are all become as one unclean, and all our justices as the rag of a menstruous woman: and we have all fallen as a leaf, and our iniquities, like the wind, have taken us away.Siam diventati tutti noi come un immondo, e quasi sucido panno sono tutte le nostre giustificazioni: siamo caduti tutti come foglie, e le nostre iniquità sono state come il vento, che ci ha dispersi.And al we are become as one vncleane, and al our iustices as the cloth of a menstrued woman: and we haue al fallen as a leafe, and our iniquities as the winde haue taken vs away.Et facti sumus ut immundus omnes nos, / et quasi pannus menstruatæ universæ justitiæ nostræ; / et cecidimus quasi folium universi, / et iniquitates nostræ quasi ventus abstulerunt nos. 7There is none that calleth upon thy name: that riseth up, and taketh hold of thee: thou hast hid thy face from us, and hast crushed us in the hand of our iniquity.Non è chi invochi il tuo nome, chi si alzi, e ti rattenga: tu hai nascosa a noi la tua faccia, e ci hai schiacciati sotto la nostra iniquità.There is none that inuocateth thy name: that ryseth vp, and holdeth thee: thou hast hid thy face from vs, and hast dashed vs in the hand of our iniquitie.Non est qui invocet nomen tuum; / qui consurgat, et teneat te. / Abscondisti faciem tuam a nobis, / et allisisti nos in manu iniquitatis nostræ. 8And now, O Lord, thou art our father, and we are clay: and thou art our maker, and we all are the works of thy hands.E adesso, o Signore, tu se' il Padre nostro, e noi fango; e facitore nostro se' tu, e tutti noi opere delle tue mani.And now Lord thou art our father, and we clay: and thou art our maker, and al we the workes of thy handes.Et nunc, Domine, pater noster es tu, / nos vero lutum; / et fictor noster tu, / et opera manuum tuarum omnes nos. 9Be not very angry, O Lord, and remember no longer our iniquity: behold, see we are all thy people.Non adirarti troppo, o Signore, e non voler più ricordarti della nostra iniquità; ecco, rimiraci, tuo popolo (siam) tutti noi.Be not angrie ô Lord ynough, and remember no more our iniquitie: loe regard, al we are thy people.Ne irascaris, Domine, satis, / et ne ultra memineris iniquitatis nostræ; / ecce, respice, populus tuus omnes nos. 10The city of thy sanctuary is become a desert, Sion is made a desert, Jerusalem is desolate.La città del tuo santuario è diventata deserta, Sionne è diventata deserta, Gerusalemme è desolata.The citie of thy holie one is made desert, Sion is made desert, Ierusalem is become desolate.Civitas Sancti tui facta est deserta, / Sion deserta facta est, / Jerusalem desolata est.
11The house of our holiness, and of our glory, where our fathers praised thee, is burnt with fire, and all our lovely things are turned into ruins.La casa della nostra santificazione, e della nostra gloria, dove le tue lodi cantarono i padri nostri, è stata consumata dal fuoco, e tutte le nostre grandezze son cangiate in rovine.The house of our sanctification, and of our glorie, where our fathers praysed thee, is turned into the burning of fyre, and al our thinges worthie to be desired are turned into ruines.Domus sanctificationis nostræ et gloriæ nostræ, / ubi laudaverunt te patres nostri, / facta est in exustionem ignis, / et omnia desiderabilia nostra versa sunt in ruinas. 12Wilt thou refrain thyself, O Lord, upon these things, wilt thou hold thy peace, and afflict us vehemently?A tali cose ti ratterrai tu forse, o Signore, e starai in silenzio, e ci affliggerai for misura?Wilt thou vpon these thinges conteyne thyself ô Lord, wilt thou hold thy peace, and afflict vs vehemently?Numquid super his continebis te, Domine; / tacebis, et affliges nos vehementer ?
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Calmet
Presence, as at Sinai, Exodus 19:16., and Judges 5:4. Judas [the Machabee] continues to pray. (Calmet)
Haydock
The faithful sigh for Christ's coming. (Haydock)
Worthington
All good people desired it most fervently. (Worthington)
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Haydock
They. Septuagint, "As wax melts before the fire, so also fire will burn the adversaries, and thy," etc. (Haydock)
Burn. Sparks of fire seemed to proceed from it.
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Bear. Exodus 20:18. Hebrew, "expect." Judas [the Machabee] appeared victorious, when the nation was prostrate.
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Thee. Never was deliverance more unexpected or miraculous. St. Paul quotes this passage, to shew the wisdom manifested in the incarnation, 1 Corinthians 2:9. It is commonly applied to the glory of heaven.
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Thee. The little band of Judas was sincerely attached to the Lord, 2 Machabees 1:3.
Calmet
Sinned. This excited thy anger. Yet thou wilt shew mercy. Sin is often put for punishment. (Calmet)
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Challoner
Justices. That is, the works by which we pretended to make ourselves just. This is spoken particularly of the sacrifices, sacraments, and ceremonies of the Jews, after the death of Christ, and the promulgation of the new law. (Challoner)
The justice which is under the law is stated uncleanness, when compared with evangelical purity, Philippians 3:8.
St. Jerome
"If any one after the gospel....would observe the ceremonies of the law, let him hear the people confessing that all that justice is compared to a most filthy rag." (St. Jerome)
Haydock
The good works which are done by grace, and not by man alone, cannot be said to be of this description. They constitute the internal glory of man, and God will one day crown these his gifts. Of ourselves indeed we can do nothing, and the works of the Mosaic law will not avail, as St. Paul inculcates; but those works, point out the saint, which are preformed by charity with faith in Christ. This justice is not imputed only, but real; and shews where true faith exists, according to St. James. Thus the apostles explain each other. (Haydock)
Calmet
Woman. Septuagint, "of one sitting down;" like Rachel, Genesis 31:35. Symmachus, "lying-in." Aquila, "of proofs." Grotius, "like a plaster on a sore, which is thrown away." Such were Alcimus, etc. (Calmet)
Menochius
To practise (Haydock) the Jewish rites would now be sinful. (Menochius)
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Calmet
Desolate, under Antiochus Epiphanes, 1 Machabees 1:31., and 4:38. (Calmet)
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Our justices, etc.... That is, the works by which we pretended to make ourselves just. This is spoken particularly of the sacrifices, sacraments, and ceremonies of the Jews, after the death of Christ, and the promulgation of the new law.
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The good people, with Priestes and Prophetes of the old Testament most feruently desired Christs comming.
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Concordance 1. Cor. •.
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And, signifieth for, as Gen. 14 v. 18. And the English Bibles translate for, in this place, though the Hebrew text hath va•, that is, and. But vve vvith S. Ierom and other ancient Fathers folow the authentical Latin: which hath, e• in this place, & enim in the other.
Likewise the same particle and signifieth yet, as if he had said: yet vve ••al be saued.
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Concordance Psal. 78.
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St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 9.1
… For this cause God of His great loving-kindness spread out the heaven as a veil of His proper Godhead, that we should not perish. The word is not mine, but the Prophet’s. If Thou shalt rend the heavens, trembling will take hold of the mountains at sight of Thee, and they will flow down
John Cassian † AD 435 The Seven Books of John Cassian on the Incarnation of the Lord, Against Nestorius 5.13
… For “Verily,” saith the Lord, “I say unto you that many prophets and righteous men have desired to see the things which ye see, and have not seen them; and to hear the things which ye hear and have not heard them.” And so the prophet Isaiah says: “O that Thou, Lord, would rend the heavens and come down,”
John Cassian † AD 435 The Seven Books of John Cassian on the Incarnation of the Lord, Against Nestorius 5.15
This then all the saints wished for: for this they prayed. This they longed to see with their eyes in proportion as they were wise in heart and mind. And so the prophet Isaiah says: “O that Thou wouldst rend the heavens and come down.”
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St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 7.10
… For when in Esaias God is addressed thus, For Thou art our Father, though Abraham be ignorant of us , and Sarah travailed not with us , need we inquire further on this point? And if the Psalmist says, Let them be troubled from His countenance, the Father of the fatherless, and Judge of the widows
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St Irenaeus of Lyons † AD 202 Against Heresies 5.36.3
… subsequently bestowing in a paternal manner those things which neither the eye has seen, nor the ear has heard, nor has [thought concerning them] arisen within the heart of man,
Tertullian † AD 220 Five Books in Reply to Marcion 2
Conceived; and should so rashly frame in words
St Hippolytus † AD 235 The Refutation of All Heresies 5.19
But swear, says Justinus, if you wish to know “what eye hath not seen, and ear hath not heard, and the things which have not entered into the heart;”
St Hippolytus † AD 235 The Refutation of All Heresies 5.21
… through this the righteous enter in.” And immediately the gate was opened, and the Father, without the angels, entered, (advancing) towards the Good One, and beheld “what eye hath not seen, and ear hath not heard, and what hath not entered into the heart of man to (conceive).”
St Hippolytus † AD 235 A discourse by the most blessed Hippolytus, bishop and martyr, on the end of the world, and on Antichrist, and on the second coming of our lord Jesus Christ 44
… enjoy for ever and ever that which is given you by my Father in heaven, and the holy and quickening Spirit. And what mouth then will be able to tell out those blessings which eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love Him?
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 5.33
… I answer that in the beginning of that utterance in which it is said that the servants of the true God shall bless Him and swear by Him, we read this adoration by the prophet:— From everlasting we have not heard, nor have our eyes seen God, except Thee, and Thy works which Thou wilt do for them that await Thy mercy
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 1
11. Let us remember the poor, and not forget kindness to strangers; above all, let us love God with all our soul, and might, and strength, and our neighbour as ourselves. So may we receive those things which the eye hath not seen, nor the ear heard, and which have not entered into the heart of man, which God hath prepared for those that love Him
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 28
V. But enough has been said on this point. As to what concerns us, it is not only the Peace of God which passeth all understanding and knowledge, nor only the things which God hath stored up in promise for the righteous, which “eye hath not seen, nor ear heard, nor mind conceived”
St Gregory of Nyssa † AD 395 The Great Catechism 40
It will be necessary to add to what has been said this remaining statement also; viz. that those good things which are held out in the Gospels to those who have led a godly life, are not such as can be precisely described. For how is that possible with things which “eye hath not seen, neither ear heard, neither have entered into the heart of man
St Ambrose of Milan † AD 397 On the Holy Spirit 2.11
… “For God giveth to those who thus prepare themselves the Spirit of wisdom and revelation, that He may be known.”
St John Chrysostom † AD 407 An Exhortation to Theodore After His Fall 1
… And not only this, but also in their quantity and quality they excel present things to such an extent as never entered even the heart of man.
St Jerome † AD 420 Jerome's Apology for Himself Against the Books of Rufinus 2.25
… Let us ask our opponents then where these things are written, and when they are unable to tell, let us produce them from the Hebrew. The first passage is in Hosea, ( xi. 1 ), the second in Isaiah ( xi. 1 ), the third in Zechariah ( xii. 10 ), the fourth in Proverbs ( xviii. 4 ), the fifth also in Isaiah (
St Jerome † AD 420 The Letters of St. Jerome 57.9
… whereas the truth is that it is found in Isaiah according to the Hebrew text: “Since the beginning of the world men have not heard nor perceived by the ear, neither hath the eye seen, O God, beside thee what thou hast prepared for them that wait for thee.”
St Augustine of Hippo † AD 430 The Confessions 9.10
… and, “forgetting those things which are behind, and reaching forth unto those things which are before,” we were seeking between ourselves in the presence of the Truth, which Thou art, of what nature the eternal life of the saints would be, which eye hath not seen, nor ear heard, neither hath entered into the heart of man.
St Augustine of Hippo † AD 430 Our Lord’s Sermon on the Mount 1.4
… and of them it is here said, “Blessed are the merciful.” Understanding corresponds to the pure in heart, the eye being as it were purged, by which that may be beheld which eye hath not seen, nor ear heard, and what hath not entered into the heart of man:
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 40.9
… If they had not, how did they believe? They believed, not because they knew, but that they might come to know. For we believe in order that we may know, we do not know in order that we may believe. For what we shall yet know, neither eye hath seen, nor ear heard, nor hath it entered the heart of man.
St Augustine of Hippo † AD 430 Ten Homilies on the First Epistle of John 7.1
… Their way was God’s bidding. For where they went about during forty years, the journey itself is made up of a very few stations, and is known to all. They were retarded because they were in training, not because they were forsaken. That therefore which God promiseth us is ineffable sweetness and a good,
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 36.4
… Thy door is open, the multitude seeth when thou prayest. What is it to shut thy door? To ask that of God, which God alone knoweth how He giveth. What is that for which thou prayest, when thou hast shut the door? What “eye hath not seen, nor ear heard, or hath entered into the heart of man.”
Pope St Leo I the Great † AD 461 Sermons 95
… And yet this shall ensue when man’s nature is transformed, so that no longer “in a mirror,” nor “in a riddle,” but “face to face ” it sees the very Godhead “as He is ,” which no man could see ; and through the unspeakable joy of eternal contemplation obtains that “which eye has not seen, nor ear heard, neither has entered into the heart of man
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St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 16.12
… and who will strive against the might of Thine arm? If Thou shut the heaven, who will open it? And if Thou let loose Thy torrents, who will restrain them? It is a light thing in Thine eyes to make poor and to make rich, to make alive and to kill, to strike and to heal, and Thy will is perfect action. Thou art angry, and we have sinned,
John Cassian † AD 435 The Conferences of John Cassian 23.17
… “Behold Thou art angry, and we have sinned: in them we have been always, and we shall be saved. We are all become as one unclean, and all our righteousnesses as filthy rags.”
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Tertullian † AD 220 On Patience 10
… And the precept is absolute, that evil is not to be repaid with evil. Like deed involves like merit. How shall we observe that principle, if in our loathing we shall not loathe revenge ? What honour, moreover, shall we be offering to the Lord God, if we arrogate to ourselves the arbitrament of vengeance? We are corrupt
St John Chrysostom † AD 407 Homilies on Colossians 12
… Art thou in affliction? Dost thou deem thyself forsaken? Hear Paul’s bonds, and thou wilt see, that to be in affliction is no proof of being forsaken. Wouldest thou wear silken robes? Remember Paul’s bonds; and these things will appear to thee more worthless than the filth-bespattered rags of her that sitteth apart.
John Cassian † AD 435 The Conferences of John Cassian 23.4
… “All your righteousness is like a menstruous cloth.”
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Tertullian † AD 220 On Patience 10
… And the precept is absolute, that evil is not to be repaid with evil. Like deed involves like merit. How shall we observe that principle, if in our loathing we shall not loathe revenge ? What honour, moreover, shall we be offering to the Lord God, if we arrogate to ourselves the arbitrament of vengeance? We are corrupt —earthen vessels.
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 7.8
8. But if any one wishes to learn how we call God “Father,” let him hear Moses, the excellent schoolmaster, saying, Did not this thy Father Himself buy thee, and make thee, and create thee ? Also Esaias the Prophet, And now, O Lord. Thou art our Father: and we all are clay, the works of Thine hands
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St Justin Martyr † AD 165 The First Apology 47
… They are these: “Sion is a wilderness, Jerusalem a desolation. The house of our sanctuary has become a curse, and the glory which our fathers blessed is burned up with fire, and all its glorious things are laid waste: and Thou refrainest Thyself at these things, and hast held Thy peace, and hast humbled us very sore.”
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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.”
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St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 34
… O people to whom the Lord hath prepared Himself to do good, as to do evil to thine enemies.
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1. O THAT THOU WOULDST REND THE HEAVENS, AND WOULDST COME DOWN! that is to say, O that with the very ramparts of the heavens torn asunder Thou wouldst come down to us to free us from such great evils! It is a catachresis: for he speaks of God in human fashion; for a man existing in heaven, if he were to come down, would need to divide and rend the heavens, or the aether; because a body is dense and impenetrable: but God, who is the purest spirit, and penetrates and pervades all things, in order to come down rends or divides nothing, as if you were to say: O that Thou wouldst remove all obstacles and delays, and indeed, if it were necessary, wouldst rend the heavens, so that Thou mightest come down to us, not in place (since Thou art everywhere), but by a new operation and assumption of our nature! By a similar catachresis he says above, chapter XLV, verse 8: "Drop down dew, ye heavens, from above, and let the clouds rain the just: let the earth be opened, and bring forth a Saviour;" by which he signifies how great is human misery, and how much he desires the coming of salvation and the Saviour, who might heal him. Anagogically, Lyra, with Alexander of Hales whom he cites, understands these things of the second coming of Christ, namely, when He shall come to the final judgment; for it was preceded by the destruction of Antichrist, who shall immediately precede it. There is signified therefore here the swift coming of Christ to judgment, with the heaven split wide open to strike down the impious; for then in truth mountains shall melt away, and consumed as if by burning shall waste away, and the waters shall burn with the fire of conflagration, so that they may be seen to revere the majesty of judgment, and to tremble and faint before it. For then Christ shall bring full salvation and happiness to His elect. FROM THY FACE THE MOUNTAINS SHALL MELT, that is to say, If Thou shouldst come down to us, straightway, as of old, mountains shall smoke and melt, as things are wont to be dissolved and melted by fire. He alludes to the descent of the Lord on Sinai, when He gave the law to Moses and the Hebrews, in which that mountain trembled, and as if melted before the Lord, from a mute and natural reverence of God, Exodus XIX, 18: "All, he says, Mount Sinai smoked: because the Lord was come down upon it in fire, and a smoke went up from it as out of a furnace." Indeed, the Apostle teaches in Hebrews XII, 26, and the Psalmist in Psalm LXVII, 9, that the mountain of Sinai was shaken by an earthquake. For this descent of the Lord to the Hebrews was a type of the descent of Christ to men, who mountains, that is the proud hearts of mortals, by the force of His grace equally as by His example, softens and bends to humility, patience, and every virtue, so that they are seen to be dissolved and melted. Thus St. Jerome and Tertullian, in the book On the Resurrection of the Flesh, chapter XXVI; St. Justin, and from him Leo Castrius, who teaches that all these things were fulfilled both in the baptism of Christ and at Pentecost; for then from the face of Christ and the Holy Spirit, the proud hearts of the Jews were softened and melted, and they received the faith of Christ preached by the Apostles: then also the waters, that is the cold and sluggish hearts of them, equally as of the Apostles, burned with the fire of charity, then the nations were troubled, when hearing the preaching of the Gospel, through fear of God and hell, they condemned their infidelity, and their former ways; and being moved to compunction entered upon a new and pious life, so that from earthly they became heavenly.
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2. THE WATERS BURNED WITH FIRE. Vatablus translates: Would that the mountains melted away from the burning of fire, fire, I say, which causes waters to grow hot and boil. He alludes first to the lightnings and thunders, which in the cloud heavy with waters burst forth on Sinai; secondly, to the plague of Pharaoh and Egypt through Moses, in which fire mixed with hail laid waste his crops, as well as his cattle, Exodus IX, 24. Thus when Christ descended to us, the waters, that is the soft and moist and sticky hearts of men drenched in concupiscence, were dried and inflamed by the fire of charity and the Spirit. Thirdly, Alcazar in the Apocalypse cap. X, vers. 1, note 3, holds that Isaiah here alludes to the deed of his companion, the prophet Elijah, and his fire, of which it is said in III Kings XVIII, 38: "And fire fell down, and consumed the holocaust, and the wood, and the stones, and the dust, and licked up the water that was in the trench." Nehemiah imitated this deed of Elijah, II Maccabees I, 20; for when in a deep dry well, where the fire of the Lord had been stored before the Babylonian captivity, thick water was found in place of fire, Nehemiah ordered that very water to be drawn up, "and that water to be sprinkled upon the sacrifice and the wood. And when this was done, and the time came when the sun shone forth, which before was cloudy, a great fire was kindled," and consumed "the sacrifice." And after this "from the remaining water Nehemiah ordered larger stones to be sprinkled. And when this was done, a flame was kindled from them; but from the light which shone forth from the altar, it was consumed." Therefore the fire of the Lord is not extinguished by waters, but is fed and increased by them. Moreover Elijah, ordering an abundance of water to be poured upon the sacrifice, seems to have looked to that passage in Canticles VIII, 6: "The lamps thereof, lamps of fire and flames: many waters could not quench charity, neither could the floods drown it." Now water, contrary and resistant to fire, signifies the contradictions, resistance and persecutions of the unfaithful and wicked resisting the faith and charity of Christ and the Christians, especially the Apostles. But so great was the force of the fire, that is the efficacy of their charity, that they were fed by this water, indeed they converted the water into their own fire. Such a mystical Elijah and Nehemiah, that is the consoler of the Lord, was St. Paul, who, inflamed more by the waters of persecutions, offered to God the waters, that is the gentiles themselves, the persecutors, inflamed by his fire, as it were a holocaust. This is indeed what he himself says, Romans XV, 16: "For the grace that is given to me by God, that I should be the minister of Christ Jesus among the gentiles, sanctifying the Gospel of God, that the oblation of the gentiles may be acceptable and sanctified in the Holy Ghost:" where he calls the gentiles converted by him his victory, and himself their priest and sacrificer, as I have shown there.
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3. When thou shalt do marvelous things (through Christ especially in the conversion of the gentiles) WE WILL NOT ENDURE this glory and efficacy of Christ: because that, by love of itself, as well as by fear and amazement, will strike and subdue us, so that we give him our hand and submit our necks. Thus St. Jerome. He alludes to the terror of the Hebrews, who, seeing the fire and smoke on Sinai, and hearing the sound of God's trumpet, could not endure it, but struck with fear fled from the mountain, Exodus XX, 18. Thus also the Gentiles, hearing the trumpet of the Gospel and seeing miracles, fled, not from God, but from themselves, that is from their former vices and customs, to Christ and a new life. Otherwise Forerius, as if to say: When the Gentiles shall be troubled and moved to penance, we Jews, seeing the marvelous works which Christ will work in them, will not endure them, but clinging to our Judaism, we will despise them, indeed we will slander them: for the Prophet seems gradually to pass to the reprobation of the Jews. THOU DIDST DESCEND, AND THE MOUNTAINS MELTED AT THY PRESENCE. First, Sanchez expounds: If thou descend, the mountains will melt at thy presence; so that he repeats and emphasizes what he said in verse 1, and there is a double Hebraism: the former, by which the particle if is understood; the latter, by which past tenses are put for futures. Secondly, more plainly and simply, the Prophet speaks here as if heard by God and possessed of his wish, as if to say: It has come to pass as I wished and prayed; behold indeed in spirit I see and foresee that thou hast descended to us and become man, and therefore the mountains already mentioned have melted at thy presence. Moreover, Theodoret understands by mountains the idols which were worshipped on mountains. For all idolatry with its idols flowed away and was scattered by the preaching of the Gospel. But equally probably you may understand by mountains the mighty and proud princes: for Christ made these descend to the humility of the cross.
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4. FROM THE BEGINNING OF THE WORLD THEY HAVE NOT HEARD. He gives the reason why the mountains flowed down at Christ's descent, the nations were troubled, and the waters were consumed by fire: namely, because truly from the ages it has not been heard, nor has the heart of man comprehended those good things, graces and charisms, which God has prepared for those believing in him and waiting for him, and, as Paul says, loving him, through Christ, both in this life and in the future: for the Prophet looked to both. For concerning the incarnation and the present life of Christ and of Christians to be converted to him, he has dealt with this thus far, and concerning this St. Paul receives it, I Corinthians, chapter II, 9, and St. Jerome, Chrysostom, Theophylactus, Oecumenius, Anselm there, and Adam, Forerius, Leo Castrius and Sanchez here, likewise Tertullian, Cyprian, Pacianus, Theophilus of Antioch, Mark the Hermit, the Mass of St. James, whom Gabriel Vasquez cites and follows, I part. disp. 2, cap. II. Moreover these good things of Christ were miracles, as St. Chrysostom and St. Ambrose teach. Secondly and rather, his heavenly wisdom, doctrine and life. For whom would not the Word made flesh for us draw to himself? Whom would not that descent and self-emptying of the Son of God to our nature make the proud descend and humble themselves? Who would not lay down anger, seeing and hearing the gentleness of Jesus? Who would not bear pains and torments bravely, if he beholds Jesus so patient on the cross? Who would not love him with his whole heart, by whom he sees himself so loved? Thirdly, the good things of Christ were his Sacraments and abundant grace, both exciting and preventing, both justifying, both freely given; both the peace of mind, consolation and joy, and other fruits of the Holy Spirit. For by these, as it were by heavenly and divine instruments, he converts the whole world to himself. The sense therefore is, as if to say, From the beginning of the world, that is from when Adam was born, no one has ever heard, nor seen, indeed could not think or suspect, such great and so august gifts of graces, which thou hast prepared in the new law for those waiting for thee. For there were among the Jews those who, overcome by the long delay of the Savior, had ceased to believe and wait for the Messiah. But others, as the Prophets and the pious, although they suffered hardship, remained steadfast in faith in Christ coming, and waited for him. To these therefore Christ prepared and brought his gifts, equally as to the Gentiles, who had not heard of Christ, and eagerly waited for him. Moreover, without thee is the same as besides thee, with thee alone excepted, as Vatablus and Forerius translate. Whence St. Paul, I Corinthians II: "Without thee," he explains, "without the spirit of God," as if to say, God alone, and the spirit of God, knows these good things, and he to whom he himself wished to reveal them. Secondly, that this passage also, and indeed more aptly, is to be understood of the future glory of the faithful, is evident first, from his very words: for no mortal has seen, heard, or comprehended with the mind that glory; because it surpasses and transcends all sense, all intellect, all natural conception; secondly, because he says: "Thou hast met him that rejoiceth and doeth justice;" therefore he speaks of the fruit of the works of the just, namely eternal life. For the fruit of the incarnation, namely preventing and exciting grace for the unfaithful and sinners to faith and conversion, does not meet those doing justice, but those sitting in darkness and the shadow of death. Marveling therefore at such great glory of Christ's faithful in heaven, the Prophet, after his custom, transcends and flies to him. For this is the terminus, the end and effect of the incarnation of Christ. Thus St. Jerome and Haymo here, St. Dionysius, On the Celestial Hierarchy, chapter XII; Tertullian, book On the Resurrection of the Flesh, chapter XXVI; Cyprian, epistle 56; St. Thomas and Anselm in I Corinthians II. See the things said there. Moreover, what and how great are these goods laid up for the Saints in heaven, St. Bernard touches upon briefly, sermon 11 in the Canticles, where citing and explaining this passage of Isaiah: "Tell us, he says, you who prepare, what do you prepare? We shall be filled with the good things of your house, but with what good things? with wine, oil, wheat? but these we know, we see and we are weary of them. We seek that which eye has not seen, etc. God will be, he says, all things in all things; in this age both reason often errs in judgment, and the will is tossed about by fourfold disturbance, and memory is confused by manifold forgetfulness. To this threefold vanity the noble creature is subject unwillingly, yet in hope. For he who fills the desire of the soul with good things, he himself will be to reason the fullness of light, he himself to the will the multitude of peace, he himself to memory the continuance of eternity. O truth, charity and eternity! O blessed and beatifying Trinity, to you my threefold misery miserably sighs, because from you it unhappily is in exile. Departing from you in how many sorrows has it entangled itself, in fears! Alas for me, what trinity have we exchanged for you! my heart is troubled, and hence sorrow: my strength has departed from me, and hence fear: and the light of my eyes is not with me, and hence error. Behold what a dissimilar Trinity, O my soul's trinity in exile, you have encountered!" But hear the consolation: "Yet why are you sad, my soul, and why do you trouble me? Hope in God, because I shall yet confess to him; when namely error from reason, from the will sorrow, and from memory all fear shall have departed, and there shall succeed to it the wonderful serenity we hope for, full sweetness, eternal security. The first God truth will accomplish, the second God charity, the third God supreme mercy, so that God may be all things in all things, reason receiving inextinguishable light, the will obtaining imperturbable peace, memory eternally adhering to unfailing truth." Hear also St. Jerome addressing Eustochium, epistle 18: "Go forth, he says, for a little while from the prison, and paint before your eyes the reward of your present labor, which neither eye has seen, nor ear heard, nor has it entered into the heart of man. What will that day be, when Mary the mother of the Lord shall meet you accompanied by choirs of virgins, when after the Red Sea, with Pharaoh and his army submerged, holding the timbrel she shall sing in response: Let us sing to the Lord: for he is gloriously magnified, the horse and his rider he has cast into the sea! Then Thecla too shall joyfully fly into your embrace. Then the Bridegroom himself shall meet you, and shall say: Arise, come, my neighbor, my beautiful one, my dove; for behold winter is past, the rain is gone away. Then the angels shall wonder and shall say: Who is this looking forth as the dawn, beautiful as the moon, chosen as the sun? The daughters shall see you, and the queens shall praise you, and the concubines shall proclaim you. Then the little ones, of whom in Isaiah the Savior speaks: Behold I and the children whom God has given me; raising up the palm of victory, shall sing with one voice Hosanna in the highest. Blessed is he that comes in the name of the Lord, hosanna in the highest. Then one hundred and forty-four thousand in the sight of the throne and the elders shall hold harps, and shall sing a new canticle, etc. Whenever vain worldly ambition shall have delighted you, whenever you shall see something glorious in the world, cross over in mind to paradise: begin to be what you shall be, and you shall hear from your Bridegroom: Set me as a seal upon your heart, as a seal upon your arm."
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5. THOU HAST MET HIM THAT REJOICETH, AND DOETH JUSTICE. This is a benefit of Christ, not so much newly born as reigning in His members, that is to say: These good things which no ear hath heard, nor eye hath seen, thou hast bestowed upon those who rejoice in thy coming, believe in thee and obey thee, and do justice, and walking in the ways of thy commandments, have thee continually present, and are mindful of thee (there is an enallage; for it passes from the collective singular number to the distributive plural, namely from "rejoiceth and doeth" to "shall be mindful"); for these thou dost advance in grace and love, and dost heap upon them day by day new and wonderful gifts and graces, these thou savest, these thou glorifiest, from whatsoever nation or region they may be born. But alas! our miserable Jews, who rejoiced not in thy coming, but rather were saddened and exasperated, and became worse, and therefore thou wast angry with them, as follows. Thus Adam, Forerius and others. Secondly, Vatablus thus explains: O Lord! thou hast met, namely in prayer, that is thou art wont to hear those who rejoice in thy laws, and do justice, that is, thy precepts, and are mindful of thy ways. Thirdly, others translate: Thou hast taken away those rejoicing in thy precepts from the midst, because the world was unworthy of them, and they themselves were worthy of heaven. BEHOLD THOU ART ANGRY, AND WE HAVE SINNED, that is to say: Thou hast met the nations rejoicing in thee; but thou art angry with us Jews: "and," that is because, we have sinned and transgressed against thee, despising thee, vexing thee, and killing thee, and in this contempt and hatred of thine persisting continually. For here the Prophet passes to the Jews, and hath woven out a long complaint and prayer concerning their reprobation. Thus Forerius and Adam. IN THEM (sins: for these are contained in the word we have sinned, which preceded. See Canon XVII) WE HAVE BEEN ALWAYS, AND SHALL WE BE SAVED. Forerius reads salvabimur interrogatively, that is to say: Since we have persisted always in sins and hatred of Christ, and do persist, shall we be saved? that is to say: By no means, because we turn away from the author of salvation. Whence the Septuagint for "and shall we be saved," translate, therefore we erred. Secondly, "and shall we be saved," that is we have been saved: because Christ hath paid the price of our salvation, and in truth "we shall be saved" sometime, namely when we believe in Christ at the end of the world. For the Roman and other Bibles read this without a mark of interrogation, that is to say: Christ hath made satisfaction for the sins of the whole world, and all can be saved if they will: thus therefore we Jews also, so far as it is on the part of Christ, have been saved, and in truth shall be saved, if we believe in him: but, since we ought to have embraced the Saviour coming, and the salvation offered by him, we despised it, nay we have become all unclean, as the cloth of one that is unclean by issue: yet there will be a time when we shall embrace him, and shall be saved; but alas, too late! Thus Forerius. Whence also St. Jerome thus explains, that is to say: We who have always been in sins, by thy mercy alone shall we be saved. For by ourselves we are unclean, and whatsoever justice we seem to have is like the cloth of one that is unclean by issue. This sense is plain and obvious, and therefore genuine. Thirdly, Vatablus translates: In them (sins) we have grown old, otherwise salvation would have befallen us. Fourthly, Sanchez, that is to say: Behold thou wast once angry with us, and yet we sinned; and when we were always occupied in sins, yet we were saved from our enemies, captivities and afflictions: but now we have become all unclean, rejected, forsaken and reprobate.
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6. AND WE ARE ALL BECOME AS THE UNCLEAN. He alludes to lepers, those with issues of blood, and others who from touching a dead body or some other unclean thing, according to the old law became unclean and contaminated, whom therefore all avoided, lest they be similarly defiled; as if to say: We Jews have become unclean before God and men, defiled and contaminated, whom therefore not only Christians but also gentiles flee and abhor. Thus Forerius. AS THE CLOTH OF A MENSTRUOUS WOMAN ALL OUR JUSTICES, as if to say: All our justices are polluted, like a cloth defiled by menstruation. It is the voice of impious Jews, who, sinning, sought expiation and justification of their sins in their purifications and sacrifices for sin. For these are called "justices," or, as Paul says, Hebrews chapter IX, 1: The justifications of the old law, which have now been abolished by Christ and are dead, indeed deadly; and therefore God abhors them as unclean and putrid things, just as we abhor the cloth of a menstruous woman. Whence the Arabic version renders it: We have all become as an abomination (abominable), and all our justice has become as a piece of cloth of a corpse. Thus St. Jerome, Cyril, Procopius, Theodoret, Forerius, Sanchez, Adams and others throughout; and that this is so is evident from the fact that Isaiah speaks of the Jews in the time of Christ, rejected and reprobated by God on account of their sins; and the first of these sins and the origin of the others was the stubborn love of the law and justice of Moses, or Judaism, and thence hatred of Christ and Christianity. Because therefore the Jews rejected the true justice brought by Christ, and sought it in their justices of the flesh and victims reprobated by God, and they themselves as unclean, unfaithful and rebellious were rejected and proscribed by God. Hence it is clear that by justices here are understood the purifications and rites of the Jews. Hear St. Jerome: "It must be considered that the justice which is in the law, in comparison with the purity of the Gospel, is called uncleanness." And he confirms this in various places of Scripture, and finally concludes: "If therefore anyone after the Gospel of Christ and the coming of the Son of God observes the ceremonies of the pedagogue law, let him hear the people confessing that all that justice is compared to a most filthy cloth." From these things it is clear, first, that here there is no discussion of the justice of Christians, but of Jews still judaizing; second, that Isaiah here speaks in the person of these Jews, not his own. For those words: "Behold thou art angry, and we have sinned, in them we have been always," it is clear do not pertain to Isaiah and similar holy men, but to the impious Jews already mentioned. And this is admitted here by Musculus, a disciple of Luther, in Marlorat. Calvin admits the same: "If anyone," he says, "asks how the Prophet, speaking of the defilements of crimes, expresses all Jews without exception? the answer is easy: he does not speak of individuals, but of the whole body, which, since it was cast down below all men and afflicted with extreme calamity, could rightly be called unclean and polluted." Note: Viegas in Apocalypse chapter XX, at the end; Vatablus and others render it: As a garment made of patches all our justice, as if to say: Just as a garment wholly made of patches from various and abject things is varied and vile: so also all our justices, and the whole life of the just seems to be woven from various weak, imperfect, and as it were vile acts of virtues. R. Abraham renders it: As a garment of prey, which namely is captured in prey, or is seized by a robber by force, which in the very conflict and struggle must necessarily be torn and rent. For thus demons, as lurking robbers, strive to snatch from us good works, as a cloak from the hand, namely they are wont to tear and rend those works by that force and struggle, as it were, that is to stain them with certain lighter blemishes, so that by right they can be called garments of prey. Therefore wrongly from this place of Isaiah do Calvin, Luther and their followers conclude that all good works, not only of the unfaithful and impious, and also of the faithful and saints, if they are polluted by some sin and some stain of concupiscence. For Luther in the articles condemned by Leo X affirms that every human action is evil. Whence, art. 31, he thus says: "In every good work the just man sins;" he adds however in its defense, that this sin is not imputed to him as mortal sin on account of the faith by which the justice of Christ is imputed to him; but in those who do not have this faith, he wishes it to be mortal sin, and to be imputed as sin. Calvin teaches the same thing, lib. III Institut. III, paragraph 12: "So much, he says, are all faculties vitiated and corrupted, that in all actions perpetual disorder and intemperance shine forth." But these things Leo X justly condemned as heretical, and the Council of Trent, Sess. VI, cap. VII. They abuse this passage wrongly, I say: for first, as I have said, the Prophet does not speak of the faithful and just, but of the Jews not believing in Christ and impious; second, he calls their "justices" not just works, but expiatory sacrifices, which now stink and rot. Add third, even if we should understand by "justices" here works and acts of justice, the heretics would have nothing. For Isaiah would then be to be expounded as speaking of them, not separately, but taken collectively, as if to say: These Jews have contaminated their good works with various crimes; wherefore their whole life is defiled, all their acts taken collectively are mixed and defiled with many stains of sins: just as a cloth of a menstruating woman is stained with various menstrual stains, although here and there some part of the same cloth remains clean. For the Prophet wishes only to teach that these Jews are unclean, impious, and variously contaminated with various crimes, and therefore abandoned and rejected by God. Finally St. Macarius, homil. 20, and from him Delrio, adag. 808: All things, he says, even the good works and justices of saints, if they are separated from the grace of God, and are taken as proceeding only from fallen nature by a free but vitiated will, are all unworthy in the eyes of God, and are reckoned as a cloth of a menstruating woman. For God esteems works from the worker. But this worker is fallen man, vitiated, concupiscent and sinful. We have fallen as a leaf, as if to say: Just as a leaf green on a tree, scattered by the wind, withers, and is cast into a dunghill: so we Jews, once flourishing while the Synagogue stood, now that it has been rejected and cast down by God on account of sins, especially the slaying of Christ, have fallen with it, have lost all vigor and sap of wisdom and virtue; and have flowed away through various iniquities, and therefore have become as it were filth and refuse of the world, and scattered from the face of God by the blast of the devil, we wander throughout the whole world as exiles, wicked and infamous. Beautifully St. Gregory, XI Moral. cap. XXII: "Man, he says, who was a tree in his creation, became a leaf in temptation; but afterwards stubble appeared in dejection." And a little before, explaining that passage of Job, cap. XIII: "Against a leaf which the wind carries away, thou showest thy power: What indeed is man, he says, but a leaf, who is carried away by the wind of temptation, and is lifted up by the blasts of desires? For the human mind, because it suffers temptations, is moved as it were by so many blasts. For anger often disturbs it; when anger departs, foolish joy succeeds. Sometimes pride lifts it up; sometimes disordered fear casts it down in the depths, etc. Whence it is well said through Isaiah: We have all fallen as a leaf, and our iniquities like the wind have carried us away. Like the wind indeed iniquity has carried us away, because it has lifted us up, fixed by no weight, into vain elation."
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7. THERE IS NONE THAT CALLETH UPON THY NAME, with that faith, mind, holiness and justice with which it is fitting, so that he might hold thee angry and thy hand punishing us, as Jacob, Moses, Daniel, Ezra and other Prophets did. For the Jews even now pray to God, but with faith, mind and piety, that is with Jewish impiety, which irritates God more than it reconciles him. Note here that holy men restrain the hand and wrath of God; they therefore are the salvation and pillar of the commonwealth; if they fall, the commonwealth also falls, God avenging its sins: just as when a column falls the house collapses, when the shield is struck down the soldier is killed. Hence God, angry at his people adoring the calf, says to Moses praying for the people and as it were holding and binding God's hand: "Let me alone, that my wrath may be kindled against them, and I may destroy them, and I will make thee into a great nation," Exodus XXXII, 10. Thou hast dashed us in the hand of our iniquity, that is on account of our iniquity. Thus Sanchez. Secondly, better and more effectively, "in the hand," that is through, as if to say Thou hast delivered us to sin as to an executioner to be tormented and dashed. Whence Vatablus translates: Thou sufferest us to waste away in the hand of our iniquity; and Forerius: Thou hast melted, or dissolved us in the hand of our iniquity, that is thou hast delivered us to our sins, so that they as it were with their hand might crush us, dissolve us, and drain away all our strength, so that we could not stand, but as wax which melts we might flow away, and our whole commonwealth, kingdom, worship, religion, dignity, moreover faith, hope, charity and all virtues, and whatever strength there is both of body and of mind, might slip away and vanish: for iniquity has these powers over its authors, so that, if they are delivered into its hands, whether men or entire empires, in the briefest time they are crushed, like an earthen vessel buried and ground down by great force of stones, or as wax melts and wastes away before the face of fire.
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8. AND NOW, LORD, OUR FATHER. The Prophet here turns to supplication, that God may have mercy on the Jews, so miserable and blind. He moves God to compassion by saying: "Thou art our Father and maker (potter, as Vatablus translates it, who didst form Adam our father of all from clay) of us, and all we are the work of thy hands."
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9. Be not angry, O Lord, exceedingly. For "exceedingly" in Hebrew is "unto greatly," that is, beyond measure, excessively. He prays that the abandonment of the Jews may not last forever.
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10. THY HOLY CITY (in Hebrew, of thy holiness, that is, of thy sanctuary, in which namely was thy holy temple) IS MADE DESOLATE. Otherwise Forerius: "thy holy city," namely of David, who in it once reigned as a holy king. But the Hebrew and the following passages favor the former sense: "The house of our sanctification (in Hebrew, the house of our holiness) and of our glory, in which our fathers praised thee, is made into a burning of fire," that is, that temple, which we believed to be holy and inviolable, of which we gloried that it was thine, equally as ours and our fathers', has been burned.
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11. Our desirable things (Vatablus, our coveted things, that is, palaces and other splendid places which we held in delight) have been turned into ruins. By whom? By the Chaldeans, says Vatablus. But I say, by Titus and the Romans. Thus St. Jerome, Justin in his Dialogue Against Trypho, Forerius, Adams and others throughout. For under Titus all the goods of Israel, both spiritual and temporal, collapsed and perished. Whence the Prophet, concluding his prayer with the pathos of compassion for his people, thus desolated and lamented, says:
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12. WILL YOU RESTRAIN YOURSELF OVER THESE THINGS, O LORD, AND AFFLICT US EXCEEDINGLY? What the Lord responds to this, we shall hear in the following chapter. Hear St. Jerome: "The Jews think that all these things were fulfilled in the times of the Assyrians and Babylonians. But we, according to what follows from the person of the Savior: I was found by those who sought Me not, I was made manifest to those who asked not for Me; we refer all things to the time of the Roman victory, which Josephus, the writer of Jewish history, explains in seven volumes, that is περὶ ἁλώσεως, or concerning the Jewish War, and it is superfluous to discuss in words those things which are evident to the eyes, since all their desirable things have been turned to ruin, and the temple celebrated throughout the whole world into the dunghill of the new city, which is called Ælia by its founder, and has passed into a dwelling place of owls: and in vain do they daily say in their Synagogues: Over all these things, O Lord, will You sustain us, and afflict us, and humble us exceedingly?" Tropologically, the same St. Jerome refers these things to the Church, or to the soul of a holy man: "Which may rightly," he says, "be called a watchtower, and a vision of peace, because the Father and the Son and the Holy Spirit have dwelt in it. But if by the fault of either ourselves or the people, such Sion shall have been forsaken by the Lord, immediately it will be laid open to the fire of the burning arrows of the devil. For all those committing adultery, as an oven their hearts, Hosea VII. And with the coldness of modesty expelled, the flame of lust will rage in the temple of God, so that whatever was glorious in us before and renowned may fall, be destroyed and perish; and that word of the Psalm may be fulfilled: They have burnt Thy sanctuary with fire, they have defiled the dwelling place of Thy name on the earth. Which only He can extinguish, from whose belly flow the waters of the living river."
Machine translation from the Latin, not reviewed.
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Hic porrigit petitionem: et primo petit judicii praesentiam; secundo petit misericordiam, ibi, Ecce tu iratus es, et peccavimus. Circa primum duo. Primo ponit petitionem; secundo petitionis impletionem, ibi, Descendisti, et a facie tua montes defluerunt. Circa primum duo. Primo petit judicii adventum, Dirumpere: figurative loquitur, quasi super caelos habitanti; vel exinanires temetipsum, deponens majestatem, et carnem assumeres. Ps. 143: «Inclina caelos tuos, et descende.» Secundo ponit adventus effectum in creaturis sensibilibus. scilicet in montibus: A facie tua montes: quasi dicat, non sustinentes praesentiam tuam, si tibi placeret. Vel montes, potentes, et superbi. Supra 54: «Tabescent montes in fortitudine sua.» In aquis, Aquae arderent, quia totus igneus es, si velles. Sapien. 16: «Quodam tempore aqua super virtutem ignis exardebat.» Vel per aquas, populi. Apoc. 17: «Aquae multae, populi multi.» Secundo effectum in hominibus: et primo in gentibus, A facie tua. Ps. 64: «Turbabuntur gentes, et timebunt.» Ad litteram, commovebuntur. Vel referendum ad conversionem gentium post Christi adventum. Secundo in Judaeis: Cum feceris mirabilia, non sustinebimus, idest nos, qui securi sumus, videre, et audire prae stupore; sicut territi fuerunt, Exod. 20. Vel non sustinebimus, adventum, credentes etiam in visis miraculis.
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Descendisti, et a facie tua montes defluerunt. Hic ponit petitionis impletionem: et primo quo ad adventum, descendisti, ad judicandum nos: praeteritum pro futuro. Vel in uterum virginis. Vel melius, secundum litteralem sensum, ponit effectus probationem; quasi dicat: Si modo descenderes, haec contingenter quae etiam contigerunt quando descendisti ut liberares populum tuum de Aegypto. Exod. 4. Ps. 17: «Inclinavit caelos, et descendit, et caligo sub pedibus ejus.» Secundo quantum ad effectum.
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Primo in miraculis: A facie tua montes defluerunt, scopuli Arnon, Num. 21. Mystice Judaei, vel daemones. Secundo in beneficiis.
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Et primo ponit beneficio rum magnitudinem: A saeculo non audierunt: quia nunquam similia visa sunt vel audita, qualia Deus Judaeis fecit: et sanctis in gloria faciet. 1 Corinth. 2: «Oculus non vidit, auris non audivit, et in cor hominis non ascendit, quae praeparavit Deus diligentibus se.» Secundo quantum ad benefaciendi promptitudinem: Occurristi laetanti, in auxilium, dum adhuc erat in petendo, vel veniendo ad te: laetanti, in te. Mystice Simeoni. Luc. 2: Ecce tu iratus es, et peccavimus. Hic ponit misericordiam: et primo ostendit petendi necessitatem; secundo porrigit petitionem, ibi, Et nunc, Domine, pater noster es tu. Circa primum duo. Primo ostendit necessitatem ex imminentia mali quantum ad culpam; tum ex malorum perpetratione: Ecce tu iratus es, et peccavimus: Praeposterus ordo: ideo iratus, quia peccavimus: et omnes salvabimur, tua misericordia. Et quantum ad bonorum imperfectio nem, Et facti sumus.
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Universae justitiae: quia aliis peccatis involuti. Job. 9: « Si lotus fuero quasi « aquis nivis, et fuerint velut mundissimae manus « meae, tamen sordibus intinges me, et abomina- « buntur me vestimenta mea. » Et quantum ad poenam. Et cecidimus, interfecti: vel a statu digni- tatis. Abstulerunt, a terra nostra. Job 15: « Con- « tra folium quod vento rapitur, ostendis poten- « tiam tuam. » Secundo ostendit necessitatem quan- tum ad effectum auxilii: et primo humani: Non est qui invocet, et teneat te, precibus.
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Cantic. 5: « Tenui « eum, nec dimittam. » Secundo divini: Abscondi- sti faciem tuam, misericordiae tuae, in manu, idest in opere; juxta illud: « Mors et vita in manu Do- « mini: » Proverb. 18.
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Deuteron. 52: « Abscondam « faciem meam ab eis, et considerabo novissima « eorum. » Et nunc, Domine, pater noster es tu. Hic ponit misericordiam: et circa hoc duo facit. Primo petit misericordiam, assignans rationem: Pa- ter noster es tu. Jerem. 18: « Sicut lutum in ma- « nu figuli, sic nos in manu Dei. » Job 10: « Me- « mento, quaeso, quod sicut lutum feceris me. » Et porrigit petitionem: Ne irascaris satis, idest ni- mis, vel secundum quod merita nostra exigunt. Ps. 78: « Ne memineris iniquitatum nostrarum an- « tiquarum; cito anticipent nos misericordiae tuae. »
Secundo proponit miseriam: Ecce, Domine, omnes nos; sunus, sancti, idest sanctorum templi, scilicet Jerusalem. Thren. 1: « Manum suam misit hostis « ad omnia desiderabilia. » Et miratur patientiam: Numquid super his continebis te, Domine? Habac. 1: « Quare respicis super iniquitates nostras? » Nota super illo verbo, Quae praeparasti diligentibus te; quia Deus praeparat sanctis primo locum aeternae quietis. Joan. 14: « Si quoniam dixissem vobis, « quia vado parare vobis locum. » Secundo regnum aeternae dignitatis. Matth. 25: « Venite benedicti « Patris mei, percipite regnum quod vobis paratum « est ab origine mundi. » Tertio mensam divinae refectonis. Psal. 22: « Parasti in conspectu meo « mensam. » Quarto lucernam aeterni luminis. Ps. 151: « Paravi lucernam Christo meo. » Item nota super illo verbo, Quasi pannus menstruatae universae justitiae nostrae, quia opus justitiae immundatur inquinamento, primo mortalis maculae. Eccli. 47: « Deditis maculam in gloria « tua. » Secundo commissae negligentiae. Jerem. 48: « Maledictus homo qui facit opus Domini ne- « gligenter. » Tertio intentionis perversae. Matth. 5: « Si oculus tuus scandalizat te, abscinde eum, « et projice abs te. » Quarto insurgentis superbiae. Supra 57: « Omnes eos auferet ventus. »
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v. 4 « Utinam dirumperes coelos et descenderes ; a. facie tua montes defluerent;
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v. 9 sicut exustio ignis tabescerent, aquae arderent igni, wl notum fieret nomen tuum inimicis tuis; a facie tua gentes turbarentur »! — ipsa vox dirumpere, findere coelos ardens depingit loquentis desiderium, quo exoptat ut Deus abrupta omni mora descendàt ad populum, uti olim descendit in montem Si- : nai ; descensum exoptat iudicis qui populi causam suamque ab hostibus vindicet; quare ea addit indicia quibus tremenda maiestas adumbrari solet; scil. ita ut montes defluerent, tremebundi loco moverentur et imminuerentur ; vide Mich. 1, 3; similiter Ps. 67, 8. 9 : Deus cum egredereris in conspectu populi tui, cum pertransires in deserto, terra mota est, etenim coeli distillaverunt, et Ps. 96, 2-5. Cum ergo Deus surgit a throno suo ut descendat tamquam iudex interram, omnis creatura terrore maiestatis eius corripitur; quae descriptiones non solum Dei potentiam egregie adumbrant et sensibus praeclare exhibent, verum etiam ex variis Dei manifestationibus olim factis apte depromptae sunt (cf. Ex. 19, 6.Deut. 5, 5. 93. Iud. 5, 4. 5) vel ex iudiciis poenisque olim divinitus inflictis (Gen. 19, 24. Ex. 19, 8). Cum modo vates de iniuriis ab hostibus illatis sermonem fecerit, exoptat, ut Deus descendat, scu :ncendit ignis sarmenta et aquas. ebullire facit ignis (hebr.). Iudicium enim et destructionem Isaias saepe incendio omnia celeriter vastauti comparat; cf. 1, 31; 5, 24; 9, 18; 10, 17 etc. ; est enim Deus ignis devorans atque consumens; quare et furor iudicis e& magnitudo poenae et celeritas ruinae terroresque comparatione incendii et aquarum vi ignis effervescentium declarantur, et petit propheta ut sarmentorum in modum hostes ab igne ultore devorentur vel angoribus et terroribus vexentur et crucientur et veluti excoquantur sicut aquae igne supposito fervescunt. Uti in priore comparatione alluditur ad descensum Domini in montem Sinai, ita in hac altera haud improbabiliter censet Sanct. allusum esse ad eventus illos in Aegypto, de quibus explicatius refertur Sap. 16, 11. 19 et 19, 19. Tale vero iudicium efflagitatur, ut gloria Dei innotescat adversariis eorumque insolentia comprimatur. Ut ergo terra fiat plena gloria Domini (6, 3) vates votis omnibus precatur. Idem desiderium etiam sequentibus exprimitur ex textu hebr. : (utinam) faciens terribilia quae non exspectamus descenderes et a facie tua monles defluerent; ita textum plerumque concipiunt (iam Malv. IV. Roh. Sein. Del. Naeg. etc.). Sed vix opus est particulam utinam quae adeo remote collocatur ad hune locum accersere; sensus exsistit aeque planus et constructio grammaticalis evadit facilior, si verteris : faciens terribilia ultra exspectationem descendisti, a facie tua montes defluzerunt; olim scil. ita egisti, inquit vates, et ea Deo proponit, ut ad similem maiestatis manifestationem eum invitet. Ita vertunt Vat. JVet.; ad eundem sensum accommodantur vulg. verba
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v. 3 « cum feceris mirabilia, non sustinebimus; descendisti et a facie tua montes defluxerunt » ; — manifestatio maiestatis divinae terrore concutit omnes; alluditur ad Ex. 20, 19, cum omnis populus visis signis in monte Sinai tremore corriperetur (cf. Sanct. Osor. Mold. Sa, Tiv.). Textum simpliciorem legerunt LXX, cum solum praebeant : cum fecoris gloriosa, tremor apprehendet ex te montes. Eritne igitur textus hebr. corrigendus ? Turgidus enim salis videtur et repetitionibus onustus ex praecedentibus. Quattuor illa verba quae hoc loco iterum recurrunt r7? etc. dittographia in hunc quoque versum irrep- Sisse videntur, quae si omittas, sensum habebis planiorem ; poteris enim tunc membra ita inter se ordinare : « ut notum faceres nomen tuum inimicis, a facie tua gentes contremiscerent, dum faceres terribilia ultra exspectationem ». Ad quae confirmanda statim subditur v. & : à saeculo non audierunt etc. Verum est verba illa repetila omnino inveniri apud Syrum et Chald. et eorum etiam vestigia deprehendi apud Sym. et Theod. ex quorum versionibus haec servata sunt : gogsox à o9 mpozs- &owopusy «xtiígnsxv ; ergo saltem TY iterato legerunt. Sed aliqua menda in textu hebr. esse satis inveterata magis magisque agnoscendum erit, de qua re lege Cornely, Intod. Ip. 265. — Textum mas. alio modo iungit et concipit Hahn : cum facias terribilia nonne nobis licebit sperare te descensurum et montes a facie tua. iri concussum ? At etiam hac ralione sententia efficitur coacta nimisque turgida. — Etiam verba vulg. aliqui, ut Mald. Sanct. accipiunt eo modo quo hebr. textus concipi solet : utinam descenderes, vel si descenderes, a facie tua montes defluerent. j Deum supplex implorat vates quia solus salutem afferre potest eamque ultra omnem exspectationem maiorem :
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v. 4 « a saeculo non audierunt neque auribus perceperunt, oculus non vidit, Deus absque te, quae praeparasti exspectantibus te » ; — absque tei. e. praeter te; de rebus naturalibus edocemur sensibus nostris; sed ministerium sensuum non sufficit ad ea cognoscenda quae solus Deus constituit dare iis qui in ipso totam fiduciam collocant. Hisce ergo quam magna sit salus et quantopere excedat omnia quae homo sibi animo fingere vel a rerum naturalium similitudine discere possit, egregie describitur. Quid autem Deus faciat pro suis, de qua salute sermo sit, facile colliges ex antecedentibus, praesertim ex 63, 4 et 69, 41. In textu hebr. ratio redditur, cur magna illa ultra exspectationem a Deo sint speranda hune in modum : ef a saeculo non audierunt neque perceperunt neque oculus vidit Deum praeter te qui faciat pro sperante in ipsum i. e. solus Iahve se Deum vivum et verum praestitit. Eundem sensum etiam fundit versio graeca : a saeculo non audivimus neque oculi nostri viderunt Deum absque te (zv ocv) et. opera tua quae facies exspectantibus misericordiam (apud S. Hier.), vel uti aliis in exemplaribus legitur et S. Hier. quoque (ep. ad Pammach. n.9; M. 22, 516) affert : et opera tua vera et facies exspectantibus te misericordiam. Nota in textu graeco, sicut etiam apud Syrwm, S. Hier et Chald. in ultimo membro secundam efferri personam, cum nunc in textu hebr. tertia legatur. Si secundam rescripseris, modo facillimo habes eum sensum quem exprimit S. Paulus 1 Cor. 2, 9. Verba videntur conformari ad Deut. 4, 32 seq. Iam quae Deus faciat pro iis qui ei confidunt subiungitur
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v. 5 « occurristi laetanti et facienti iustitiam; in viis tuis recordabuntur tui »; — ei scil. qui cum gaudio iustitiam facit Deus promptissimum affert auxilium, ei se ipsum obviam fert, ei nunquam deest, verum semper ei adstat eumque comitatur. Et is ex sua parte in viis Domini ingreditur (cf. 63, 1'1) et Dei laudes iugi memoria celebrat. Eum ergo qui hilari animo ea quae recta sunt peragit Deus singulari complectitur benevolentia, ab eo non recedit, is Deum ubique habet quasi sibi occurrentem, in. se ?mpingentem (cf. hebr.) i. e. quem auxiliantem valide experitur. Huius autem occursus divini fructus est, ut in viis Domini incedat et grato animo Deum semper ob oculos habeat. Mutua ergo illa amicitia quae inter Deum et iustum intercedit et, cunctorum bonorum fons est inexhaustus, hoc membro egregie delineatur. faciet etc. post vocativum o Deus, est adeo inusitata, ut. propter eam versio debeat repudiari ; in oratione enim commota et sublimi eiusmodi personae mutatio non est adeo infrequens. Ceterum iam monui, veteres praebere secundam personam. — Novo modo et ab aliorum explanatione prorsus alieno Hahm vertit : a saeculo non audiunt neque percipiunt : deum praeter te sibi faciunt in quo spem ponant; vult A2m9 esse substantivum fiduciam, exspectationem ; sed tale substantivum alibi non invenitur ; dein cur subito iterum numerus singularis facit, postquam bis pluralis antecessit? num oculus facit? Demum ea versio contextu relicitur. Sunt qui particulam utinam etiam ad v. & repeti velint eamque ex v. 1 longo intervallo aecersant ; sed conatu et labore in vanum impenso ! Nam qui cum gaudio iustum exercet, is habet Deum amicum, el sententia : ulinam occurreres ei qui laetabundus iustitiam exercet, est pro norma veteris testamenti plane inaudita. v. 8 « Ecce tu iratus es, et peccavimus; in ipsis fuimus semper et salvabimur »? — qui veniam precantur castigatione Dei pressi, hanc castigationem sibi iusta Dei ira infligi fateantur, fateantur se peccasse et peccasse diu et in peccatis quasi obduruisse; at spem veniae ne abiiciant. Haec omnia vates hoc loco docet. Ultimum membrum lege per interrogationem, qua ut spes veniae innuitur, ita tamen omnis praesumptio excluditur et salutaris potius timor indicatur (cf. Malv. I. Schegg, Rohl. Sein. Del.); sed posset etiam concipi quasi quaestio indignantis : ut peccatores adstamus iam diu et hac ratione permanentes in peccato nobis salutem promittimus? Alii affirmative legunt et certam enuntiari spem volunt q. d. et tamen misericordia tua salvabimur (S. lier. Thom. Mald. Sa, Men. Gord. Calm.). LXX h.l. nihil de salute efferunt, sed : ecce tu iratus es et omnes peccavimus, propterea erravimus; sed textum hebr. exprimunt Syrus, Sym. S. Hier. Chald. tus es : iam diu substamus irae tuae et. poenae (cf. Ges. Hitz. Kn.). Denique non defuerunt qui coniectura loco opem ferendam esse putarent ; legunt enim Lowth, "Koppe, Bauer, Or. non salvabimur sed YU52 et defecimus vel Ewald, Kn. Cheyne yna et aberravimus (cf. LXX). Etiam pow Dii mutationes subiii; vel rescripserunt 533 o5yr3 propter facinora nostra, quae mutatio audaeior est et nimium a literis textus recedit; undé iterum aliam excogitarunt coniecturam Bownanz de facinorosis (cf. Ges.) ; de verbo ow cf. Is. 26, 10. Ps. 71, &. At sensus textus hebr. non tot difficultatibus obnoxius est, ut tali violenta indigeret emendatione. Nam quae sequuntur ei potius testimonium ferre videntur. Primo enim a v. 6-7 exponitur illud iratus .es e£ mos peccavimus ; a v. 8-9 autem explicatur Spes et fiducia, ergo illud salvabimur. Qua consideratione adhibita textus ommino retineri potest, praesertim cum (exceptis LXX) veterum testimoniis satis fulciatur. Iam humili confessione illud peccavimus et iratus es exponitur, ut Deus per agnitionem culpae et miseram populi conditionem ad misericordiam flectatur; quare ut est humiliter sese accusantium, flagitia graviter denuntiantur
Ut re adeo desiderata potiantur, in ultima sententia vates viam iam monstravit. Verum quantum abest populus ab ea laetitia et alacritate in adimplenda iustitia? Unde « nobis autem propterea non solum non occurris, sed neque clamantibus respondes, quia peccavimus, et ideo iratus nobis es » (For. Men. Tir.) :
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v. 6 « et facti sumus ut immundus omnes nos et quasi pannus menstruatae wniversae iustitiae nostrae, et cecidimus quasi folium universi et iniquitates nostrae quasi ventus abstulerunt "0$ »; — duo priora membra epexegesin constituunt ad peccavimus; immundum intellige vel gentilem, qui eo nomine vocabatur, et refer verba cum Sanct. ad 63, 19; vel explica cum pluribus (Men. Tir. Del. Naeg.) deleproso, qui peculiari ratione immundus vocari potest. Lepra bene exhibet miserum statum quo totum corpus reipublicae est infectum et foedatum (cf. 1, 6). Iam id quod Deus 51, 12 postulaverat, ipsi sui accusatione agere student; denuntiant iustitias suas tamquam sordes maximas et abominationes. Si quid antea gloriati sint de iustitia sua vel de observatione caerimoniarum vel de oblatione sacrificiorum, si se innocentes iactaverint (cf. 1, 10; 99, 13; 58, 2), iam talem gloriationem quam maxime possunt retractant; « quidquid videmur habere iustitiae, panno menstruatae mulieris comparatur » (S. Hier.); cf. 4, 4. — Duo membra ultima iram Dei exhibent et poenam irrogatam . Respublica emarcuit, arbor olim florida emortua est (cf. 1, 30; 6, 13); omnes vigore privati ad tabem quasi et maciem redacti sumus et demum turbine et tempestate hostili respublica est eversa, populus abductus et abreptus in regiones alienas. Victi et deiecti sunt, facile, sicut ventus facile folia deiecta, dispellit (cf. 40, 94. Iob 30, 22); vide ad 22, 1'I. Iterum duo illa membra peccavimus et iratus es v. & alio modo declarantur; qui enim vere dolet de iniquitate admissa, non tam facile tristem earum memoriam derelinquit; qui precatur veniam, quo magis eam exoptat, eo magis preces iterat, denique iis qui audaci praesumptione el pietate fucata se iustos existimant (38, 2. 3), iterum atque iterum iniquitates sunt proponendae, Unde v. "1« mon est qui invocet nomen tuum, qui consurgat et teneat te; abscondisti faciem. tuam a mobis et allisisti nos in manu iniquitatis nostrae » ; — omnes esse peccatores, neminem pie supplicare Deo, dicitur accommodate ad flagitantis et dolentis animum et ut haec necessitas doloris et sinceri ad Deum reditus clare exhibeatur iis qui falsa pietate vel securitate sibi blandiuntur; simili modoin psalmis quandoque preces funduntur. Hebr. qui sese excitet ad adhaerendumtibi, qui scil. excusso somno sese incitet, ut omni studio Deo precibus quasi vim intentet ad opem obtinendam (Osor.), qui ergo simili modo quo 62, 1 indicatur, maximo desiderio saluti obviam feratur; « vera oratio est cum sui ipsius exsuscitatione tamquam ad rem seriam et magni ponderis excutere desidiam, avocare ab aliis omnibus animum et magna animi contentione ad deprecandum Deum accedere; hoc qui facit, tenet Deum seu apprehendit quasi manu et ne elabatur tenet, ut sententiam revocet neque prius abeat quam nobis benedicat » (For.). Iste ipse languor et haec desidia refertur ad poenam et ad gratiae subtractionem ; hebr. quia. abscondisti faciem, suum favorem populo subtraxit, iis irascitur; unde etiam liquefecisti nos in manum iniquitatum nostrarum (hebr.) i. e. « tradidisti nos peccatis nostris, ut illa nos comminuerent, resolverent et omnem virtutem nostram exhaurirent, ut tota respublica nostra, regnum, cultus, religio, dignitas et. quidquid virium est evanescerent » (For. sim. Vat. Osor. Mald. Mar. Malv. Lap. ). Nota quantopere vates nexum efferat qui adsit inter peccatum (Lap.); necessitate enim peccatum gignit ruinam; nam est venenum quod dulce videtur, at dolores et mortem affert; cf. Iob 20, 12-14. Unde in manum i. e. in potentiam et vim exitialem iniquitatum tradi et ita tabescere dicuntur. Postquam propheta duo illa in v. 5$ ram Dei et peccata populi chiastice exposuit in v. 6 et 7, iam tertium quod eodem in loco enuntiabatur, spem salutis, tangit et quibus rationibus fulciatur et foveri debeat magna precationis instantia docet; ita
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v. 8 « et nunc Domine, pater noster es tu, nos vero lutum, et fictor noster tu et opera manuum tuarum omnes nos »! — cf. 63, 16; 43, 1. 21; effert Dei benevolentiam, qua populum sibi formavit; huic opponit fragilitatem et imbecillitatem, qua ad misericordiam commoveatur eo magis quia opus manwwm suarum non disperdet Deus, sed sibi ipsi debet, ut illud servet, exaltet, ornet ; cf. Iob 10, 8. 9; Is. 29, 16; 45, 9. Deus creator omnia diligit quae creavit (Sap. 1, 14; 41, 25); singulari ratione autem homini creando operam impendit, unde ipso formationis modo eum prae ceteris creaturis honoravit. Utut hoc in universum verum est, ita praeclariore modo valet de populo electo quem sibi non sine praeternaturali interventu ex Abraham formavit et tantis curis ac miraculis educavit. Et cum simul sit pater, qua voce vere paterna sollicitudo ac clementia declaratur, nos autem simus lutum, fragiles, maxima adest et ratio spei pro homine et ratio misericordiae pro Deo; cf. Ps. 102, 43. 44 : « quomodo miseretur pater filiorum, misertus est ... quoniam ipse cognovit figmentum nostrum; recordatus est, quoniam pulvis sumus ». In /uto simul declaratur quam facile Deus possit si velit res collapsas restituere et homines ipsos ad verae iustitiae conditionem revocare eosque ad suam imaginem renovare vel figurare. Cum igitur possit et facile possit et suo ipsius honori debeat, ut attrita populi conditio sanetur, adest cur maxima fiducia animos in tribulationibus sustentent atque confortent. Quare ex Dei clementia et hominum imbecillitate enascitur petitio :
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v. 9 « ne irascaris, Domine, satis et ne ultra memineris iniquitatis nostrae ; ecce respice, populus tuus omnes nos »! — duo petuntur, ne iram usque valde (hebr.) usque ad extremum sinat excrescere, neve in perpetuum iram servet semper memor iniquitatis (cf. For.); ecce, considera (hebr.); imploratur ut benigne consideret et rationem habeat omnes esse populum suum, omnes hoc nomine salutis et gloriae contineri et ratione electionis a Deo factae ipsius esse, quare ne ipse suum opus et suam electionem repudiet. Quam ardenter vates supplices ad Deum manus tendat, ex 1? ecce et particula N2 post imperativum in ipso loquendi modo apparet. — Ita tria illa quae in v. 5 sunt indicata vates exposuit et firmissimam rationem spei attulit ipsam Dei electionem quae irrita fieri nequit; nam quia elegit hunc populum prae aliis, sibi ipsi et honori suo et gloriae debet, ne eum sinat in miseriis tabescere. Quare vates hac ratione in considerationem adducta id ultimatim tangit quod ipse Deus tamquam gratiae praestandae causam exhibet : propter me, propter me faciam (48, 11). Et hac suprema et valentissima ratione precatio claudi potuit et probabiliter forte ab Isaia est conclusa. Quae enim sequuntur, tempore exsilii quo haec petitio certe piis Israelitis erat familiaris, videntur esse addita eo modo quo eodem tempore similia quaedam aliquibus psalmis addita sunt (cf. Ps. 50, 20. 21), quibus etiam magis ad illam temporis conditionem et calamitatem accommodarentur. est redactus ; cf. 1, 25 et Lament. 5, 18: mons Sion disperiit, vulpes ambulaveruntin eo. Et Jerusalem facta est solitudo (hebr.). Immo
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v. 14 « domus sanctificationis nostrae et gloriae nostrae, ubi laudaverunt te patres nostri, facta est in exustionem ignis et omnia desiderabilia nostra versa sunt in ruinas » ; — templum ipsum, habitaculum Dei, sacrosanctum, in quo sanctitas et gloria Dei sese manifestavit et sanctitatem et gloriam populo quoque communicavit, quod donis quoque externorum erat insignitum et gloriosum (2 Par. 32, 23) et in quo tot psalmis et hymnis patrum divina maiestas celebrabatur, iam igne exustum et prostratum iacet. Aedificium illud adeo magnificum, gloria et gaudium Israelitarum et quaecumque demum iis erant in deliciis, domus, palatia, horti, omnia conciderunt et in ruinam et vastationem redacta sunt. Ecce, tanta amplitudine impleta sunt quae Isaias minatus erat : dies Domini super omne superbum etc. cf. 2, 12; ruit enim Ierusalem et Iuda concidit 3, 8 etc. Ex tanta miseria demum ad Dominum clamant
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v. 129 « numquid super his continebis te, Domine, tacebis et affliges nos vehementer » ? — se continere cf. 42, 44 et 63, 15; Deus /acet, dum populum in miseriis vitam degere permittit; vide de eo loquendi modo 42, 14 et 51, 11 et 62, 1; neque id solum, verum nos affligit usque valde (hebr.) v. 9. Voces sunt quam maxime afflictorum et pondere calamitatum oppressorum; eosdem sensus relege in Lament.
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… Against this assertion St. Jerome rightly reacted, ibid., [saying] that the form "as it is written" always refers to inspired Scripture, and here there is a reference to Is. 64, 3; 65, 16. St. Epiphanius (Havr. 42) was the only one to hold that Eph. 5, 14 referred to the Apocalypse of E. It cannot be said whether some Coptic fragments of the 5th century, discovered …
64:4
… The latter would be works of delirious persons (In Is. 64, 4: PL 24, 646; In Ez. 44, 29-30: PL 25, 443) or dreamers (In Mt. 23, 35: PL 26, 180).
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.