The Gentiles shall seek and find Christ, but the Jews will persecute him, and be rejected, only a remnant shall be reserved. The church shall multiply, and abound with graces.
The gentiles shal seeke and finde Christ, 2. Whom the Iewes wil persecute, and shal be reiected, only a few reliques reserued. 13. So the Church shal multiplie, and abound in graces.
1They have sought me that before asked not for me, they have found me that sought me not. I said: Behold me, behold me, to a nation that did not call upon my name.Hanno cercato di me quelli, che prima non domandavan di me: mi han trovato quelli, che non mi cercavano. Ho detto; Eccomi, eccomi ad una nazione, che non invocava il mio nome.THEY haue sought me that before asked not, they haue found that sought me not. I said: Behold me, behold me, to a Gentilitie that did not inuocate my name.Quæsierunt me qui ante non interrogabant; / invenerunt qui non quæsierunt me. / Dixi: Ecce ego, ecce ego, / ad gentem quæ non invocabat nomen meum. 2I have spread forth my hands all the day to an unbelieving people, who walk in a way that is not good after their own thoughts.Stesi le mani mie tutto il dì al popolo incredulo, che cammina per non buona strada dietro a' suoi pensamenti.I haue spred forth mine handes al the day to an incredulous people, which goeth in a way not good after their owne cogitations.Expandi manus meas tota die / ad populum incredulum, / qui graditur in via non bona / post cogitationes suas. 3A people that continually provoke me to anger before my face, that immolate in gardens, and sacrifice upon bricks.Al popolo, il quale in faccia a me di continuo mi provoca a sdegno, che uccide vittime negli orti, e sagrifica sopra i mattoni:A people that prouoke me to anger before my face alwayes: that immolate in gardens, and sacrifice vpon brickes.Populus qui ad iracundiam provocat me / ante faciem meam semper; / qui immolant in hortis, / et sacrificant super lateres; 4That dwell in sepulchres, and sleep in the temple of idols: that eat swine’s flesh, and profane broth is in their vessels.Che abitano ne' sepolcri, e dormono ne' templi degl'idoli, che mangian carne di porco, e brodo profano hanno nelle loro pignatte.That dwel in sepulchers, and sleepe in temples of idols: that eate swines flesh, and profane potage in their vessels.qui habitant in sepulchris, / et in delubris idolorum dormiunt; / qui comedunt carnem suillam, / et jus profanum in vasis eorum; 5That say: Depart from me, come not near me, because thou art unclean: these shall be smoke in my anger, a fire burning all the day.Che dicono: Ritirati da me, non appressarti, perchè tu se' immondo: costoro al mio furore diverran fumo, e fuoco, che sempre arderà.That say: Depart from me, approch not to me, because thou art vncleane: these shal be smoke in my furie, a fyre burning al the day.qui dicunt: Recede a me, / non appropinques mihi, quia immundus es. / Isti fumus erunt in furore meo, / ignis ardens tota die.
6Behold it is written before me: I will not be silent, but I will render and repay into their bosom.Ecco, che ciò è scritto dinanzi a me: io non tacerò, ma renderò, e verserò loro in seno il contraccambio,Behold it is written before me: I wil not hold my peace, but I wil render and repay into their bosomeEcce scriptum est coram me: / Non tacebo, sed reddam, / et retribuam in sinum eorum. 7Your iniquities, and the iniquities of your fathers together, saith the Lord, who have sacrificed upon the mountains, and have reproached me upon the hills; and I will measure back their first work in their bosom.Il contraccambio alle vostre iniquità, e alle iniquità insieme de' padri vostri, i quali sacrificarono sopra i monti, e mi disonoraron sulle colline. Verserò io in seno a costoro il contraccambio per le prime opere di quelli.your iniquities, and the iniquities of your fathers together, sayth our Lord, that haue sacrificed vpon the mountaines, and vpon the litle hilles haue reproched me, & I wil remeasure their first worke in their bosome.Iniquitates vestras, et iniquitates patrum vestrorum simul, / dicit Dominus; / qui sacrificaverunt super montes, / et super colles exprobraverunt mihi; / et remetiar opus eorum primum / in sinu eorum. 8Thus saith the Lord: As if a grain be found in a cluster, and it be said: Destroy it not, because it is a blessing: so will I do for the sake of my servants, that I may not destroy the whole.Queste cose dice il Signore: Come quando in un grappolo si trova un granello, e si dice: Nol mandar male, per chè e una benedizione: così faro io per amor de' miei servi: non isterminerò il tutto.Thus saith our Lord: As if a berrie be found in a cluster, and it be said: Destroy it not, because it is a blessing: so wil I doe for my seruants sake, that I destroy not the whole.Hæc dicit Dominus: / Quomodo si inveniatur granum in botro, / et dicatur: Ne dissipes illud, / quoniam benedictio est: / sic faciam propter servos meos, / ut non disperdam totum. 9And I will bring forth a seed out of Jacob, and out of Juda a possessor of my mountains: and my elect shall inherit it, and my servants shall dwell there.E da Giacobbe trarrò semenza, e da Giuda chi avrà de' miei monti il dominio. E Gerusalemme sarà eredita de' miei eletti, e vi abiteranno i miei servi.And I wil bring forth seede out of Iacob, & out of Iuda a possessour of my mountaines: and mine elect shal inherite it, and my seruants shal inhabite there.Et educam de Jacob semen, / et de Juda possidentem montes meos; / et hæreditabunt eam electi mei, / et servi mei habitabunt ibi.
10And the plains shall be turned to folds of flocks, and the valley of Achor into a place for the herds to lie down in, for my people that have sought me.E le campagne saranno ovili di greggi, e nella valle di Achor riposeranno gli armenti del popol mio, di que', che han cercato di me,And the champaine countries shal be into foldes of flockes, and the valley of Achor for the couche of heardes, vnto my people that haue sought after me.Et erunt campestria in caulas gregum, / et vallis Achor in cubile armentorum, / populo meo qui requisierunt me. 11And you, that have forsaken the Lord, that have forgotten my holy mount, that set a table for fortune, and offer libations upon it,Ma voi, che abbandonaste il Signore, che vi siete scordati del mio monte santo, che apparecchiate la mensa alla fortuna, e sopra vi fate le libagioni,And you, that haue forsaken the Lord, that haue forgotten my holie mount, that sette a table to Fortune, and offer libaments vpon it.Et vos qui dereliquistis Dominum, / qui obliti estis montem sanctum meum, / qui ponitis fortunæ mensam, / et libatis super eam: 12I will number you in the sword, and you shall all fall by slaughter: because I called and you did not answer: I spoke, and you did not hear: and you did evil in my eyes, and you have chosen the things that displease me.Vi conterò colla spada, e nella strage tutti voi perirete: perchè vi ho chiamati, e non avete risposto; ho parlato, e non avete dato retta, e facevate il male sugli occhi miei, e avete voluto quel, ch'io non voleva.I wil number you in the sword, and you shal al fal by slaughter: because I called, and you haue not answered: I spake, and you haue not heard, and you did euil in mine eies: and you haue chosen the thinges, that I would not.numerabo vos in gladio, / et omnes in cæde corruetis: / pro eo quod vocavi, et non respondistis; / locutus sum, et non audistis; / et faciebatis malum in oculis meis, / et quæ nolui elegistis. 13Therefore thus saith the Lord God: Behold my servants shall eat, and you shall be hungry: behold my servants shall drink, and you shall be thirsty.Quindi è, che così dice il Signore Dio: Ecco, che i servi miei mangeranno, e voi patirete la fame: ecco, che i servi miei beranno, e voi patirete la sete:For this cause thus sayth our Lord God: Behold my seruants shal eate, and you shal be hungrie: behold, my seruants shal drinke, and you shal be thirstie.Propter hoc hæc dicit Dominus Deus: / Ecce servi mei comedent, / et vos esurietis; / ecce servi mei bibent, / et vos sitietis; 14Behold my servants shall rejoice, and you shall be confounded: behold my servants shall praise for joyfulness of heart, and you shall cry for sorrow of heart, and shall howl for grief of spirit.Ecco, che i servi miei saranno in gaudio, e voi sarete confusi: ecco, che i servi miei per la letizia del cuore canteran laude, e voi per l'affanno del cuore alzerete le grida, e per l'afflizion dello spirito urlerete.Behold my seruants shal reioyce, and you shal be confounded: behold my seruants shal prayse for ioyfulnes of hart: and you shal crie for sorow of hart, and for contrition of spirit you shal howle.ecce servi mei lætabuntur, / et vos confundemini; / ecce servi mei laudabunt præ exsultatione cordis, / et vos clamabitis præ dolore cordis, / et præ contritione spiritus ululabitis,
15And you shall leave your name for an execration to my elect: and the Lord God shall slay thee, and call his servants by another name.E lascerete esecrabile pe' miei eletti il nome vostro. Il Signore Dio vi farà perire, e a' suoi servi porrà altro nome.And you shal leaue your name for an othe to mine elect: and the Lord God shal kil thee, and wil cal his seruants by an other name.et dimittetis nomen vestrum in juramentum electis meis; / et interficiet te Dominus Deus, / et servos suos vocabit nomine alio: 16In which he that is blessed upon the earth, shall be blessed in God, amen: and he that sweareth in the earth, shall swear by God, amen: because the former distresses are forgotten, and because they are hid from my eyes.Nel qual (nome) chi è benedetto sopra la terra, sarà benedetto da Dio vero, e chi fa giuramento sopra la terra, in questo Dio vero giurerà: perchè le precedenti angustie son messe in dimenticanza, e perchè elle sono sparite dagli occhi miei.In which he that is blessed vpon the earth, shal be blessed in God amen: & he that sweareth in the earth, shal sweare by God amen: because the former distresses are forgotten, and because they are hid from myne eyes.in quo qui benedictus est super terram / benedicetur in Deo, amen, / et qui jurat in terra / jurabit in Deo, amen: / quia oblivioni traditæ sunt angustiæ priores, / et quia absconditæ sunt ab oculis meis. 17For behold I create new heavens, and a new earth: and the former things shall not be in remembrance, and they shall not come upon the heart.Imperocché ecco, che io creo nuovi cieli, e nuova terra, e le prime cose non saran più rammentate, né se ne farà ricordanza.For behold I create new heauens, and a new earth: and the former thinges shal not be in memorie, and they shal not ascend vpon the hart.Ecce enim ego creo cælos novos, / et terram novam; / et non erunt in memoria priora, / et non ascendent super cor. 18But you shall be glad and rejoice for ever in these things, which I create: for behold I create Jerusalem a rejoicing, and the people thereof joy.Ma vi rallegrerete, ed esulterete in eterno per ragion delle cose, ch'io creo: perocché ecco, che io creo Gerusalemme città di esultazione, e il popol di lei popol gaudente.But you shal be glad and reioyce for euer in these thinges, which I create: because loe I create Ierusalem exultation, and the people therof ioy.Sed gaudebitis et exsultabitis usque in sempiternum / in his quæ ego creo: / quia ecce ego creo Jerusalem exsultationem, / et populum ejus gaudium. 19And I will rejoice in Jerusalem, and joy in my people, and the voice of weeping shall no more be heard in her, nor the voice of crying.Ed io esulterò per ragion di Gerusalemme, e gaudio darammi il mio popolo: ne in lui udirassi più voce di pianto, e voce di lamento.And I wil reioyce in Ierusalem, and be glad in my people, and there shal no more be heard in it the voice of weeping, and the voice of crying.Et exsultabo in Jerusalem, / et gaudebo in populo meo, / et non audietur in eo ultra / vox fletus et vox clamoris.
20There shall no more be an infant of days there, nor an old man that shall not fill up his days: for the child shall die a hundred years old, and the sinner being a hundred years old shall be accursed.Non vi sarà più fanciullo di pochi giorni, né vecchio, che non compisca i suoi giorni; perchè il fanciullo di cento anni morrà, e il peccatore di cento anni sarà maledetto.There shal no more be a childe of daies, and an old man that shal not fil vp his dayes, because the childe of an hundred yeares shal die, and the sinner of an hundred yeares shal be accurst.Non erit ibi amplius infans dierum, / et senex qui non impleat dies suos, / quoniam puer centum annorum morietur, / et peccator centum annorum maledictus erit. 21And they shall build houses, and inhabit them; and they shall plant vineyards, and eat the fruits of them.E fabbricheranno case, e le abiteranno, e pianteranno vigne, e ne mangeranno il frutto.And they shal build cities, and inhabite: and they shal plant vineyardes, and eate the fruites therof.Et ædificabunt domos, et habitabunt; / et plantabunt vineas, et comedent fructus earum. 22They shall not build, and another inhabit; they shall not plant, and another eat: for as the days of a tree, so shall be the days of my people, and the works of their hands shall be of long continuance.Non avverrà, che essi edifichino, ne vi abiti un altro, né che piantino, e un altro mangi; perocché i giorni del popol mio saran come quei di quell'albero, e le opere delle loro mani dureran lungamente:They shal not build, and an others shal dwel: they shal not plant, and an other shal eate: for according to the daies of the tree, shal be the dayes of my people, and they shal make old the workes of their handes.Non ædificabunt, et alius habitabit; / non plantabunt, et alius comedet: / secundum enim dies ligni erunt dies populi mei, / et opera manuum eorum inveterabunt. 23My elect shall not labour in vain, nor bring forth in trouble; for they are the seed of the blessed of the Lord, and their posterity with them.Non si affaticheranno in vano i miei eletti, né genereranno figliuoli, che sian loro d'affanno: perchè stirpe benedetta dal Signore son essi, e con essi i loro nipoti.Myne elect shal not labour in vayne nor ingender in conturbation: because it is the seede of the blessed of the Lord, and their posteritie with them.Electi mei non laborabunt frustra, / neque generabunt in conturbatione, / quia semen benedictorum Domini est, / et nepotes eorum cum eis.
24And it shall come to pass, that before they call, I will hear; as they are yet speaking, I will hear.E prima, che alzin la voce, io gli esaudirò, e prima, che abbian finito di dire, gli avrò uditi.And it shal be, before they cal, I wil heare: as they are yet speaking, I wil heare.Eritque antequam clament, ego exaudiam; / adhuc illis loquentibus, ego audiam. 25The wolf and the lamb shall feed together; the lion and the ox shall eat straw; and dust shall be the serpent’s food: they shall not hurt nor kill in all my holy mountain, saith the Lord.Il lupo, e l'agnello pascoleranno insieme, il leone, e il bue mangeranno lo strame; e pane del serpente sarà la polvere; non uccideranno, né faranno ingiuria in tutto il mio monte santo dice il Signore.The wulfe and the lambe shal feede together, the lion and the oxe shal eate straw: & to the serpent dust shal be his bread: they shal not hurt, nor kil in al my holie mountaine, sayth our Lord.Lupus et agnus pascentur simul, / leo et bos comedent paleas, / et serpenti pulvis panis ejus. / Non nocebunt, neque occident / in omni monte sancto meo, dicit Dominus.
65:1
Me. God answers the preceding prayer, and announces the rejection of the synagogue, alluding to the armies which prevailed in the days of the Machabees.
Worthington
It cannot regard the Jews, who are spoken of in the next verse. (Worthington)
65:3
Calmet
Bricks, to the Manes. (Calmet)
Ovid
Tegula porrectis satis est velata coronis Et sparsae fruges parvaque mica salis. (Ovid, Fast. x.)
65:4
Idols: to have dreams, (Strabo xvi.) and commit impurities.
Broth of swine's flesh, which was prohibited, Leviticus 11:7.
65:5
Unclean. Thus acted the hypocritical Pharisees.
Smoke. A just punishment of those who had sought the smoke of human applause.
65:6
Bosom: good measure, Luke 6:38. Rewards and punishments will be eternal.
65:7
Calmet
Hills. Some offered sacrifices to God, others to idols; both unlawfully. (Calmet)
65:8
Haydock
Whole. The good grain is preserved amid the general corruption. (Haydock)
A few of the Jews were chosen to believe in Christ.
65:9
Mountains of Judea, (Deuteronomy 3:25.) which the captives shall recover, as a figure of those who shall embrace the Christian faith.
65:10
Plains. Hebrew Sharon, in the land of Basan.
65:11
Calmet
Upon it. Symmachus, "without me." Septuagint, "to fortune." Hebrew, "to Meni," the moon, or Queen of heaven, Jeremias 7:18., and 44:17. (Calmet)
65:12
Worthington
Chosen. Free-will is clearly expressed, as rewards are, ver. 13. (Worthington)
65:13
Haydock
Servants; Christians, (Calmet) particularly the elect. (Haydock)
65:15
Execration. They can wish to be preserved from nothing worse.
Calmet
Name. The faithful shall be no longer called Jews. (Calmet)
Worthington
They shall be hated, while the name of Christian shall point out God's servants. (Worthington)
65:16
Amen, or "of truth." False gods shall be neglected. They shall not swear by them, as formerly, Sophonias 1:5.
Haydock
Christ usually adopted the asseveration, Amen, Amen, to enforce his truths. (Haydock)
65:17
Forerius
New earth, in eternity, (Clarius) or here indeed, (2 Peter 3:3., etc.; Houbigant) having purified the former by the general conflagration, which many assert will take place at the end of 6,000 years. (St. Jerome; St. Augustine, etc.) At the return of the captives, the country flourished again under the Machabees; (ver. 18.; Grotius) or rather the gospel changes the face of the earth, Isaias 66:22. (Calmet) (Forerius)
Worthington
After the resurrection the qualities, and not the substance, of the world, will be changed. (Worthington)
65:20
Fill up. To die soon was deemed a misfortune, Psalm 54:24., and Exodus 20:12. Virtue is the measure of the Christian's life, and God will reward those who labour even late, Matthew 20:13.
Theodoret
Accursed. This age will not be spared. Both just and wicked shall be immortal in eternity. (Theodoret)
65:22
Calmet
A tree. Septuagint, "of the tree of life," Jeremias 18:8. (Calmet)
Haydock
Continuance. Hebrew, "My elect shall long enjoy the works," etc. (Haydock)
They shall not build for others to enjoy.
65:23
In. Hebrew, "for trouble." Chaldean, "death." Septuagint, "malediction." The children shall not be cut off; and baptism shall secure their salvation.
65:25
Calmet
Straw. People of the most perverse tempers shall become mild by the influence of the gospel, and shall dwell together in perfect concord. (Calmet)
Menochius
Food, according to the sentence, Genesis 3:14. (Menochius)
Calmet
The devil's power is abridged, Isaias 11:6. (Calmet)
Worthington
The proudest Gentiles are converted, and adopt the mild manners of Christians, in fasting and mortification. (Worthington)
65:1
This can not be meant of the Ievves, but necessarily of the Gentiles.
Concordance Rom. 10.
65:2
But this is euidently spoken of the Iewes: and so S. Paul testifieth of both these places. Ro. 10. v 20. 21.
65:12
Concordance Prou. 1. Iere. 7.
Nothing can be more plain lyvttered then is here the doctrine of mans freewil.
65:13
Likevvise of revvard & punishment of good and euil workes.
65:15
The name of Iewes shal be exectable.
Othe of execration.
And Gods seruantes shal be called Christians.
65:17
Concordance Apoc. 21.
After the general Resurrection the heauens and earth shal be altered in qualities, not in substance.
65:24
Concordance Psal. 31.
65:25
The greatest and proudest Gentiles being conuerted to Christ, do humble themselues to the simple maners of Christians, to penance, fasting, praying, and al vvorkes of mortification.
65:1
St Justin Martyr † AD 165 The First Apology 49
… and they are these “I was manifest to them that asked not for Me; I was found of them that sought Me not: I said, Behold Me, to a nation that called not on My name. I spread out My hands to a disobedient and gainsaying people, to those who walked in a way that is not good, but follow after their own sins; a people that provoketh Me to anger to My face.”
St Justin Martyr † AD 165 Dialogue with Trypho 24
… Come, let us go to the light of the Lord; for He has liberated His people, the house of Jacob. Come, all nations; let us gather ourselves together at Jerusalem, no longer plagued by war for the sins of her people. ‘For I was manifest to them that sought Me not; I was found of them that asked not for Me;’
St Justin Martyr † AD 165 Dialogue with Trypho 119
… ‘And they shall call them the holy people, redeemed by the Lord.’ Therefore we are not a people to be despised, nor a barbarous race, nor such as the Carian and Phrygian nations; but God has even chosen us, and He has become manifest to those who asked not after Him. ‘Behold, I am God,’ He says, ‘to the nation which called not on My name.’
St Irenaeus of Lyons † AD 202 Against Heresies 3.6.1
… Of whom He again speaks: “The God of gods, the Lord hath spoken, and hath called the earth.” Who is meant by God? He of whom He has said, “God shall come openly, our God, and shall not keep silence;” that is, the Son, who came manifested to men who said, “I have openly appeared to those who seek Me not.”
St Irenaeus of Lyons † AD 202 Against Heresies 3.9.2
… myrrh , because it was He who should die and be buried for the mortal human race; gold , because He was a King, “of whose kingdom is no end;” and frankincense , because He was God, who also “was made known in Judea,” and was “declared to those who sought Him not.”
St Hippolytus † AD 235 Against the Heresy of One Noetus 12
12. Acting then in these (prophets), the Word spoke of Himself. For already He became His own herald, and showed that the Word would be manifested among men. And for this reason He cried thus: “I am made manifest to them that sought me not; I am found of them that asked not for me.”
Origen † AD 254 Origen Against Celsus 2.78
… For through their sin salvation came to the Gentiles, respecting whom the Christ who speaks in the prophecies says, “A people whom I did not know became subject to Me: they were obedient to the hearing of My ear;” and, “I was found of them who sought Me not; I became manifest to those who inquired not after Me.”
Origen † AD 254 Origen's Commentary on the Gospel of John 6.23
… they have never gone out of the world, but the world does not know Him. But at what time did He cease to be among men? Was He not in Isaiah, when He said, “The Spirit of the Lord is upon me, because He hath anointed me,” and
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 1.22
… “Those who had not been told of Him shall see, and they who have not heard shall understand.” Also in the same: “I have been made manifest to those who seek me not: I have been formal of those who asked not after me. I said, Lo, here am I, to a nation that has not called upon my name.”
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 5.31
… They are these:— I have appeared openly to them that asked not for Me, and, I have been found of them that sought Me not. I said, Here am I, unto a nation that called not on My name. I have spread out My hands all the day to an unbelieving and gainsaying people
St Athanasius of Alexandria † AD 373 On the Incarnation of the Word 23-2
For if they do not think these proofs sufficient, let them be persuaded at any rate by other reasons, drawn from the oracles they themselves possess. For of whom do the prophets say: “I was
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 18
… then it is quite clear that the not believing was their own fault only. And that because God’s part had been fulfilled completely.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 133.2
… The summons of God, the summons of the Holy Spirit, the summons of the Prophets, were not heard in Judah, yet were heard through the whole world. They were deaf to that sound, amid whom it was sung; they were found with their ears open, of whom it was said, “They shall see him, who were not told of him; they shall understand who heard not.”
Pope St Leo I the Great † AD 461 Letters 101
… And as the occasion demanded that all the assembled holy bishops should publish a unanimous decision for clearness and for an explicit statement of the Faith in our Lord Jesus Christ the Lord God who is found and revealed even to those who seek Him not, yes, even to those who ask not for Him
Pseudo-Clement The Recognitions of Clement 5.12
… For, behold, by you who are now present, and desire to hear the doctrine of His faith, and to know what, and how, and of what sort is His coming, the prophetic truth is fulfilled. For this is what the prophets foretold, that He is to be sought for by you, who never heard of Him.
65:2
St Barnabas † AD 61 The Epistle of Barnabas 12
… But when again he let down his hands, they were again destroyed. For what reason? That they might know that they could not be saved unless they put their trust in Him. And in another prophet He declares, “All day long I have stretched forth My hands to an unbelieving people, and one that gainsays My righteous way.”
St Justin Martyr † AD 165 The First Apology 35
… And again the same prophet Isaiah, being inspired by the prophetic Spirit, said, “I have spread out my hands to a disobedient and gainsaying people, to those who walk in a way that is not good. They now ask of me judgment, and dare to draw near to God.”
St Justin Martyr † AD 165 The First Apology 38
And when the Spirit of prophecy speaks from the person of Christ, the utterances are of this sort: “I have spread out My hands to a disobedient and gainsaying people, to those who walk in a way that is not good.”
St Justin Martyr † AD 165 Dialogue with Trypho 97
… ‘With my voice I cried to the Lord, and He heard me out of His holy hill. I laid me down, and slept; I awaked, for the Lord sustained me.’ And Isaiah likewise mentions concerning Him the manner in which He would die, thus: ‘I have spread out My hands unto a people disobedient, and gainsaying, that walk in a way which is not good.’
St Justin Martyr † AD 165 Dialogue with Trypho 114
… For example’s sake, I shall repeat some prophetic passages, that you may understand what I say. When He speaks by Isaiah, ‘He was led as a sheep to the slaughter, and like a lamb before the shearer,’ He speaks as if the suffering had already taken place. And when He says again, ‘I have stretched out my hands to a disobedient and gainsaying people;’
St Irenaeus of Lyons † AD 202 Against Heresies 4.33.12
… and that He should give His back to stripes, and His cheeks to palms [which struck Him]; and that He should be led as a sheep to the slaughter; and that He should have vinegar and gall given Him to drink; and that He should be forsaken by His friends and those nearest to Him; and that He should stretch forth His hands the whole day long;
Tertullian † AD 220 An Answer to the Jews 13
… “I have outstretched my hands the whole day unto a People contumacious and gainsaying Me, who walketh in a way not good, but after their own sins.”
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 2.21
In Isaiah: “I have spread out my hands all day to a people disobedient and contradicting me, who walk in ways that are not good, but after their own sins.”
Novatian † AD 258 A Treatise of Novatian Concerning the Trinity 9
… “By His bruises we were healed.” Or His humiliation: “And we saw Him, and He had neither form nor comeliness, a man in suffering, and who knoweth how to bear infirmity.” Or that the people would not believe on Him: “All day long I have spread out my hands unto a people that believeth not.”
Novatian † AD 258 A Treatise of Novatian Concerning the Trinity 28
… a son.” And when Christ had not yet made known the mind of the Father, it is said, “And His name shall be called the Angel of Great Counsel.” And when He had not yet suffered, he declared, “He is as a sheep led to the slaughter.” And although the cross had never yet existed, He said, “All day long have I stretched out my hands to an unbelieving people.”
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 13.27
… the redness of His garments is from Bosor ; (who is this who in dishonor weareth purple? For Bosor has some such meaning in Hebrew .) Why are Thy garments red, and Thy raiment as from a trodden wine-press? But He answers and says, All day long have I stretched forth Mine hands unto a disobedient and gainsaying people
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 16.12
… This is what I feel I must say as to my fears, thus have I been pained by this blow, and this, I will further tell you, is my prayer. We have sinned, we have done amiss, and have dealt wickedly, for we have forgotten Thy commandments and walked after our own evil thought,
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 18
Ver. 21 . “But unto Israel He saith, All the day long have I stretched forth My hands unto a disobedient and gainsaying people.” (
Rufinus of Aquileia † AD 411 A Commentary on the Apostles' Creed 14
… Moreover the holy Prophet says that “all the day long He stretched out His hands”
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 13.11
… No one can doubt that Isaiah spoke of the Jews when he said, "The ox knoweth his owner, and the ass his master’s crib; but Israel hath not known, and my people hath not considered;" or again, in the words quoted by the apostle, "I have stretched out my hands all the day to a wicked and gainsaying people;"
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 88.9
… so also, as an unbelieving people saw the same works, another Prophet saith, “I have spread out my hands all day unto a rebellious people, that believes not, but contradicts.”
John Cassian † AD 435 The Conferences of John Cassian 3.22
… For where He says “If My people would have hearkened unto Me” He clearly implies that He had spoken to them before. And this the Lord was wont to do not only by means of the written law, but also by daily exhortations, as this which is given by Isaiah: “All day long have I stretched forth My hands to a disobedient and gain-saying people.”
Pope St Leo I the Great † AD 461 Sermons 59
O wondrous power of the Cross! O ineffable glory of the Passion, in which is contained the Lord’s tribunal, the world’s judgment, and the power of the Crucified! For thou didst draw all things unto Thee, Lord and when Thou hadst stretched out Thy hands all the day, long to an unbelieving people that gainsaid Thee
St John of Damascus † AD 749 An Exact Exposition of the Orthodox Faith 4.11
… The mighty Moses cried , You will see your life hanging on the tree before your eyes , and Isaiah likewise, I have spread out my hands all the day unto a faithless and rebellious people
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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.”
St Jerome † AD 420 The Letters of St. Jerome 133.6
They are for ever objecting to us that we destroy free will. Nay, we reply, it is you who destroy it; for you use it amiss and disown the bounty of its Giver. Which really destroys freedom? the man who thanks God always and traces back his own tiny rill to its source in Him? or the man who says: “come not near to me, for I am holy;
St Jerome † AD 420 Against Jovinianus 2.2
… If we say that we have not sinned, we make him a liar, and his word is not in us.” I suppose that John was baptized and was writing to the baptized: I imagine too that all sin is of the devil. Now John confesses himself a sinner, and hopes for forgiveness of sins after baptism. My friend Jovinianus says,
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 49.8
8. The Good Physician not only cured the sick then present, but provided also for them who were to be hereafter. There were to be men in after times, who should say, “It is I who forgive sins, I who justify, I who sanctify, I who cure whomsoever I baptize.” Of this number are they who say, “Touch me not.”
Theodoret of Cyrus † AD 458 The Ecclesiastical History of Theodoret 4.9
… is however an impudent one, and the natural result of Pharisaic teaching, for the Pharisees accused the Physician of souls and bodies in their question to the holy Apostles “How is it that your Master eateth with publicans and sinners?” and through the prophet, God of such men says “Which say, ‘come not near me for I am pure’ this is smoke of my wrath.”
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St Justin Martyr † AD 165 Dialogue with Trypho 136
“For you see how He now addresses the people, saying a little before: ‘As the grape shall be found in the cluster, and they will say, Destroy it not, for a blessing is in it; so will I do for My servant’s sake: for His sake I will not destroy them all.’
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 42.4
… I think I may add, only too appropriately, I found Israel like a figtree in the wilderness, and like one or two ripe grapes in an unripe cluster, preserved as a blessing from the Lord,
St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 19.8
… and I beheld your fathers as the earliest fruit on the fig tree.” And again, of the city itself: “As olive berries on the extremity of the highest bough, and they shall say, Do them no harm.”
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St Justin Martyr † AD 165 Dialogue with Trypho 135
… But as for you, who forsake Me, and forget My holy mountain, and prepare a table for demons, and fill out drink for the demon, I shall give you to the sword. You shall all fall with a slaughter; for I called you, and you hearkened not, and did evil before me, and did choose that wherein I delighted not.’
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Tertullian † AD 220 An Answer to the Jews 13
… “Behold, they who serve Me shall eat, but ye shall be hungry; they who serve Me shall drink, but ye shall thirst, and from general tribulation of spirit shall howl: for ye shall transmit your name for a satiety to Mine elect, but you the Lord shall slay; but for them who serve Me shall be named a new name, which shall be blessed in the lands.”
Tertullian † AD 220 The Five Books Against Marcion 4.14
… with speed , because unclogged by the weights of the ancient law. They shall neither hunger nor thirst. Therefore they shall be filled ,—a promise which is made to none but those who hunger and thirst. And again He says: “Behold, my servants shall be filled, but ye shall be hungry; behold, my servants shall drink, but ye shall be thirsty.”
Tertullian † AD 220 The Five Books Against Marcion 4.15
… on those too which laugh now, because they shall mourn.” To these will correspond these opposites which occur, as we have seen above, in the benedictions of the Creator: “Behold, my servants shall be full, but ye shall be hungry”—even because ye have been filled; “behold, my servants shall rejoice, but ye shall be ashamed”
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 1.23
In Isaiah: “Thus saith the Lord, Behold, they who serve me shall eat, but ye shall be hungry: behold, they who serve me shall drink, but ye shall be thirsty: behold, they who serve me shall rejoice, but ye shall be confounded; the Lord shall slay you. But to those who serve me a new name shall be named, which shall be blessed in the earth.”
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 5.27
… For ye shall leave your name for a rejoicing unto My chosen, but the Lord shall slay you. But My servants shall be called by a new name, which shall be blessed upon earth; and they shall bless the true God, and they that swear upon the earth shall swear by the true God
St Jerome † AD 420 The Letters of St. Jerome 108.22
… “Behold, my servants shall eat but ye shall be hungry: behold, my servants shall drink but ye shall be thirsty: behold, my servants shall rejoice, but ye shall be ashamed: behold, my servants shall sing for joy of heart, but ye shall cry for sorrow of heart, and shall howl for vexation of spirit.”
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Eusebius of Caesarea † AD 339 The Church History of Eusebius 1.4.3
… Hath the earth brought forth in one day, and hath a nation been born at once?” And the same prophet gives a hint also of the name by which the nation was to be called, when he says, “Those that serve me shall be called by a new name, which shall be blessed upon the earth.”
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 10.16
… But some one will say, The name of “Christians” is new, and was not in use aforetime : and new-fashioned phrases are often objected to on the score of strangeness . The prophet made this point safe beforehand, saying, But upon My servants shall a new name be called, which shall be blessed upon the earth
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 18.35
… And this shall come to pass through the loving-kindness of God, who says to you, Behold, I will blot out as a cloud thy transgressions, and as a thick cloud thy sins . But ye who have been counted worthy of the name of Faithful (of whom it is written, Upon My servants shall be called a new name which shall be blessed on the earth
Theodoret of Cyrus † AD 458 Letters of the Blessed Theodoret, Bishop of Cyprus 147
Of this name the Lord of all says, “The Lord God shall call His servants by another name which shall be blessed on the earth”
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St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 4.8
… to the only wise God, through Jesus Christ, to Whom be glory for ever and ever . They argue also that He alone is true , for Isaiah says, They shall bless Thee, the true God
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 5.26
… This proceeding is as stupid as it is dishonest, since no one would trust them so far as to accept their reading without referring for corroboration to the prophetic text. For that text does not stand thus: They shall bless Thee, the true God , but thus: They shall bless the true God
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 1.17
116. The Lord proclaimeth by the mouth of Isaiah: “In the mouth of them that serve Me shall a new name be called upon, which shall be blessed over all the earth, and they shall bless the true God, and they who swear upon earth shall swear by the true God.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 81
… Now the Name indeed was well known. For Esaias said, “Ye shall swear by the true God.” (
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St Justin Martyr † AD 165 Dialogue with Trypho 81
… And it shall come to pass, that before they call I will hear; while they are still speaking, I shall say, What is it? Then shall the wolves and the lambs feed together, and the lion shall eat straw like the ox; but the serpent [shall eat] earth as bread. They shall not hurt or maltreat each other on the holy mountain, saith the Lord.’
St Irenaeus of Lyons † AD 202 Against Heresies 5.35
… “For there shall be a new heaven and a new earth; and there shall be no remembrance of the former, neither shall the heart think about them, but they shall find in it joy and exultation.”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 19
… Why are not the Prophecies also called Gospels, good tidings? For they tell the same things: for instance, “The lame shall leap as an hart.” ( Is. xxxv. 6 .) “The Lord shall give the word to them that preach the Gospel” ( Ps. lxviii. 11 ): and, “A new heaven and a new earth.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 14
… For instance, when an old house is ready to fall down, if a person leaving the whole, has patched up the foundation, straightway we say, he has made it new, when he has taken some parts away, and brought others into their place. For even the heaven also is thus called ‘new,’
St Jerome † AD 420 The Letters of St. Jerome 124.3
… “Such as have wavered or faltered but have not altogether fallen shall be made subject, for rule and government and guidance, to better things—to principalities and powers, to thrones and dominations”; and of these perhaps another human race will be formed, when in the words of Isaiah there shall be “new heavens and a new earth.’
St Augustine of Hippo † AD 430 City of God 20.21
… and the former shall not be remembered nor come into mind; but they shall find in it gladness and exultation. Behold, I will make Jerusalem an exultation, and my people a joy. And I will exult in Jerusalem, and joy in my people; and the voice of weeping shall be no more heard in her;”
St Augustine of Hippo † AD 430 City of God 22.3
… and the former shall not be mentioned, nor come into mind; but they shall find joy and rejoicing in it: for I will make Jerusalem a rejoicing, and my people a joy. And I will rejoice in Jerusalem, and joy in my people, and the voice of weeping shall be no more heard in her.”
John Cassian † AD 435 The Conferences of John Cassian 1.13
… “Behold,” says He, “I create new heavens and a new earth: and the former things shall not be remembered nor come into mind. But ye shall be glad and rejoice forever in that which I create.”
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St Irenaeus of Lyons † AD 202 Against Heresies 5.34.4
… and shall plant vineyards, and eat the fruit of them themselves, and shall drink wine. And they shall not build, and others inhabit; neither shall they prepare the vineyard, and others eat. For as the days of the tree of life shall be the days of the people in thee; for the works of their hands shall endure.”
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 18.34
… And again, she says, Who knoweth such things? or who hath seen it thus? did ever a land bring forth in one day? or was ever a nation born all at once? for as soon as Zion travailed, she brought forth her children . And all things shall be filled with joy unspeakable because of the Lord who said, Behold, I create Jerusalem a rejoicing, and her people a joy
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Pope St Gregory I the Great † AD 604 Register of the Epistles of St. Gregory the Great 9.1
… But, when an elder sets an example to the young for their ruin, he is to be smitten with severe rebuke. For it is written, Ye are all a snare to the young ( Isai. xlii. 22 ). And again the prophet says, The sinner being an hundred years old is accursed (
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St Irenaeus of Lyons † AD 202 Against Heresies 5.35
… and plant vineyards, and eat of them themselves.”
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St Irenaeus of Lyons † AD 202 Against Heresies 5.15.1
… I have said, and I will do, saith the Lord .” As we at once perceive that the Creator ( Demiurgo ) is in this passage represented as vivifying our dead bodies, and promising resurrection to them, and resuscitation from their sepulchres and tombs, conferring upon them immortality also (He says, “For as the tree of life, so shall their days be”
St Augustine of Hippo † AD 430 City of God 20.26
… Isaiah, too, after the new heavens and the new earth have been promised, among other elements in the blessedness of the saints which are there depicted by allegories and figures, from giving an adequate explanation of which I am prevented by a desire to avoid prolixity, it is said, “According to the days of the tree of life shall be the days of my people.”
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St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 6.4
… God then, to whom it is said, “And Thou, O Lord, how long?” must not be deemed as if cruel: but as a kind convincer of the soul, what evil she hath procured for herself. For this soul does not yet pray so perfectly, as that it can be said to her, “Whilst thou art yet speaking I will say, Behold, here I am.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 34.8
… How knowest thou that he is not better than thou, whose death thou seekest? In that very thing haply he is, that he seeketh not thine. Therefore seek not from the Lord anything without, but seek the Lord Himself, and He will hear thee, and while thou yet speakest, He will say, “Lo, here I am.”
John Cassian † AD 435 The Conferences of John Cassian 13.8
… For He says “Before they cry, I will hear them: While they are still speaking I will hear them;” and again: “As soon as He hears the voice of thy crying, He will answer thee.”
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St Ambrose of Milan † AD 397 Concerning Virgins 2.4
… What a spectacle that was, what a manifestation of grace when they were contending for martyrdom in a house of ill-fame! Let the characters be also considered, a soldier and a virgin, that is, persons unlike in natural disposition, but alike by the mercy of God, that the saying might be fulfilled: “Then the wolves and the lambs shall feed together.”
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1. They have sought Me (This is the voice of God responding to Isaiah's complaint, meaning: The Gentiles, to whom I was hitherto unknown and unacquainted, began eagerly to seek Me, as soon as through the preaching of the Apostles I began to become known to them. Whence) I said: Behold I am (abandoning the unbelieving Jews, I will turn, and will go) to a nation that called not upon My name, — as though already with such great zeal they sought Me and the law of Christ
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2. I have spread forth My hands all the day to an unbelieving people, — that is: To the Jews from the beginning I have spread forth My bosom and hands, as it were pouring out upon them My gifts and charisms, and especially I have spread forth My hands on the cross, as Theodoret and Forerius say, so that dying for them, although slain by them, I might draw them to Me and embrace them. But I obtained nothing from them: for to the ancient idolatry and crimes of the fathers, the sons add new crimes; and as the fathers were unbelieving in worshipping God and idols, so the sons are unbelieving toward Christ, following their own thoughts, and stubbornly adhering to Moses and Judaism. Thus the Apostle explains it, Romans X, 20, and there Ambrose, Origen, Chrysostom, and St. Jerome, Cyril, Theodoret here, and Hilary, book V On the Trinity, and Cyprian, book I Against the Jews, chapter XXI. For unbelieving in Hebrew is סורר, that is, one who departs, rebels, is contumacious, and, as the Apostle translates it, "one who does not believe and contradicts."
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3. A people that provoketh me to anger before my face always. — For the fathers in the temple, as it were before the face of God, sacrificed to idols, says Cyril; but the sons resisted Christ in His face, and reviled Him. And they sacrifice upon bricks, — that is upon an altar constructed from bricks, after the manner of the gentiles, says St. Jerome. Whence this was forbidden to the Jews: for God had commanded them that they should construct an altar from earth, or from unpolished stone. I have given the reasons in Exodus XX, 21. But note: For who sacrifice the Hebrew is מקטרים, that is as the Septuagint has it, they burn incense, they make offerings of incense, they perfume. For the Jews according to the law of Exodus XXX, 1, burned incense upon the altar, not of holocausts but of incense, which was made of wood of setim overlaid with gold: but these according to the gentile rite had the same altar of holocausts and incense, and that made and fashioned from vile brick. This the Prophet here censures and ridicules.
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4. Who dwell in sepulchres. — The Septuagint translates: Who sleep in sepulchres and caves for the sake of dreams, so that namely through them they might be taught concerning the truth of a hidden or future matter, which they seek, and reveal it to others, and thus as it were divine like prophets: as Pomponius Mela and others relate, that the Libyans worship the dead as deities, and lie in wait at sepulchres, so that they might ask dreams from the dead, by which they might be admonished what must be done in hidden and doubtful matters. Thus Cyril, Theodoret and others. For the sepulchres of the ancients were, as they still are of kings and Religious, spacious and ample, like chambers or bedrooms, in which therefore they could both sleep and even dwell. Whence secondly are noted here the magi and sages, who dwelt in sepulchres, so that there they might consult the demon, and converse with him. That demons love sepulchres is evident from the demoniacs dwelling in monuments, whom Christ healed, Matthew VIII, 28. For demons, because they are most foul and most unclean, hence they assume most foul bodies, and haunt most foul places, as being similar to themselves, such as sepulchres, gallows, caves, etc. Add, that this happens by the nod of God, so that at the same time it might be signified that they delight in the death of men, and dwell among the dead: just as the place of the executioner and of those to be punished is Golgotha, or Calvary. Finally thirdly, St. Chrysostom, Theophylact and Euthymius in Matthew VIII, relate that they do this so that they might persuade men that the souls of men are changed into demons, and sit by their buried bodies. Whence St. Chrysostom: The demoniacs, he says, cry out: "I am the soul of that one." And they sleep in the temples of idols. — "Where, lying upon the skins of sacrificial victims, they were accustomed to lie in wait, so that they might know the future through dreams. Which error is celebrated even to this day in the temple of Aesculapius among the Gentiles, and many others, which are nothing other than the tombs of the dead," says St. Jerome. Thus the sick slept in the temple of Aesculapius, so that they might obtain health from him, as Aristophanes testifies in Plutus. Thus Tertullian, in the book On the Soul, chapter LIV, asserts, "The Nasammonians seek their own oracles by dwelling at the sepulchres of their parents, as Heraclides writes: and the Celts spend the night at the tombs of brave men for the same reason, as Nicander affirms." Wherefore Isaiah joins these temples to sepulchres, because they were accustomed to erect temples near the sepulchres of their own, either so that they might make gods propitious to their dead and providers for them, or so that in them they might worship the dead heroes and princes, as if placed among the gods. Whence Asconius in the Divinations, thinks that the bodies of the dead were washed in temples, and from this places before altars were called temples, because in them were lips, that is shells and vessels, for washing the dead; or, as others say, temples were called from washing both the corpses and the hands of priests before sacrifice; although Festus thinks a temple is called as it were a stripped tree, that is a debarked trunk, which they venerated as a god. But Servius says: A temple, he says, was called because under one roof it contains many deities, as is the Capitol, in which are Minerva, Jupiter, Juno. It appears therefore that the gentiles sought divinations in temples, equally as in sepulchres, and oracles through necromancy. Therefore wrongly Vigilantius, and our image-fighters, distort this against the basilicas of Martyrs, and in them the vigils and prayers of the faithful. "For this, says St. Jerome, they do not so much themselves, as the demons dwelling in them, not bearing the strength and scourges of the holy ashes." Note this, Calvin. Again in the temples of idols, especially of Venus, they slept given over to lust, as I shall show on Baruch VI, 24. The opposite happened in the vigils of Christians; for they spent the night in temples devoted to prayer. Moreover, how pleasing this is to God and the Saints, they have often declared by many miracles. Hear one illustrious one that happened at Rome in the basilica of St. Peter in the year of Christ 649, under Martin I the Supreme Pontiff, which is narrated in the Seventh Council of Toledo, at the end. When the first and second parts of the Morals of St. Gregory could not be found in Spain, Taio, Bishop of Caesaraugusta, went to Rome in order to transfer them thence to Spain. And when at Rome the keepers of documents hindered him in searching through the archives and chests, Taio, keeping vigil at night at the sepulchre of St. Peter and praying that indication of the books of St. Gregory be given to him, saw the whole church filled with immense light. Then he beheld a great and august multitude of bishops in white vestments, two by two approaching the altar of St. Peter. From these two turned aside to Taio, and one of them pointed out to him with his finger a chest in which the sought-for books were contained. Taio asked: "What is this procession of such illustrious men?" Immediately he answered: "Those two whom you see preceding and embracing each other with joined hands are Sts. Peter and Paul. The rest whom you see standing after them are their successors, the Pontiffs of this Apostolic See in order. And just as they loved this Church in their lifetime, so also now after death they love it, and frequently come to visit it." Then the Bishop said: "I pray, my lord, that you deign to tell me who you yourself are." He answered: "I am Gregory, for whose books you have endured the labour of so great a journey." Again the Bishop said: "I beseech you, my lord (if he is here), tell me, who among these is St. Augustine, whose books I have loved no less than yours?" To whom St. Gregory said: "St. Augustine, a most excellent man, is held in another place by us." For he was not buried at Rome in this basilica. Having said these things, he returned with his companion to the assembly of the others, and all together, bowing reverently with bowed heads at the altar of St. Peter, departed in the same order and light in which they had come. Finally Taio, seeking the books in the chest shown to him, found them, and brought them to Spain. Accept another. Theodosius the Elder built a magnificent temple at Constantinople in honour of St. John the Baptist, and transferred thither his holy head, for which reason we still celebrate the feast of the beheading of St. John the Baptist on the 29th of August, as Prosper testifies in his Chronicle, Sozomenus, lib. VII, cap. XXI, Cedrenus, Sigebertus, in the year of the Lord 391, and others. When a dangerous war afterwards broke out between Eugenius the tyrant and Theodosius, Theodosius, relying more on God and the Saints than on arms, poured forth burning prayers in this temple, and invoked the aid of St. John, that he himself might be his protector and the leader of the war. The Saint heard him, and rewarded the piety of the Emperor: for when battle was joined, Eugenius was slain, his general Arbogastes escaped by flight and killed himself. Moreover, that this was done by the aid of St. John was made clear from what Sozomenus narrates, lib. VII, cap. XXIV: "It is said," he says, "that at the time when the Emperor, having gathered his forces, was praying in the temple of God, called the Hebdomon, a certain demon went out, and being caught up on high, reviled John the Baptist, and crying out reproached the amputation of his head, saying: You overcome me, and you lay snares for my army. Those who were present, etc., wrote down the day on which these things happened, and shortly after from those who were present at the war, they learned that it was done thus." Note: The vices which Isaiah here censures regard the Jews not so much in the time of Christ (for then they did not worship idols), as those who lived in the time of Isaiah and after his time: for he reproves their sins equally as those of posterity. For the Prophets are accustomed to prophesy concerning posterity in such a way that nevertheless they do not neglect to censure the vices and customs of the fathers and of their own age. Forerius, in order to show that these things also befitted the Jews in the time of Christ, explains everything mystically and symbolically: The Pharisees, he says, first sacrificed in gardens to their gods, not to Priapus or Jupiter, but to gluttony, the belly, lust and their own desire. Second, they sacrificed upon tiles: because in earthen vessels they burned incense and other perfumes for softness and delights. Third, they dwelt in sepulchres, that is they were hypocrites, and after their manner they presented outwardly the appearance of piety, while within they were full of deceit and avarice: they were therefore to themselves as it were whited sepulchres. Fourth, they slept in temples, that is they perpetrated horrible crimes. But these are mystical, not literal. Whence also Pythagoras had this third symbol, but in another sense: "In a sacred," he says, "sepulchre to sleep is dangerous," that is to apply things consecrated to the gods to pleasure and sloth is dangerous, because this provokes the wrath and vengeance of God. Who eat the flesh of swine, and broth of unclean things. — He has rebuked the idolatry of the Jews, now he rebukes gluttony and disobedience, namely that they cooked and ate meats forbidden by the law, such as pork. Hence their broth is called "broth of unclean things," that is forbidden. For when the flesh is forbidden to be eaten, the broth of the flesh is also forbidden. Again, broth was unclean which was made from the flesh of peace-offerings cooked, left over to the second, or, if it were from a vow, to the third day: for it ought to be eaten on the same day; whence if it were kept to the third day in vessels, it was פגול piggul, that is an unclean and defiling thing, Leviticus VII, 15, and chapter XIX, 7. Thus Forerius. Moreover pork, or swine's flesh, because it is filthy, was forbidden to the Jews, Leviticus XI, 7. Whence Rupertus thinks the pig is named from filthiness, lib. II De Trinit. cap. XXXIII: "The Latin," he says, "calls a horse from digging, because the hoof digs the earth: an ass from sitting; a pig as if filthy, because it is filthy: and a dog, because it contains the barking sound in hunting." Thus he himself, concerning which let the Onomastica judge.
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5. Who say (to a Gentile): Depart from me, for you are unclean, — as if to say: Those Jews out of pride turn away from Gentiles, as if they were unclean, because they eat pork and other meats forbidden by the law; yet they themselves eat the same: and therefore they are more unclean than the Gentiles, since they act against their own law; but to the Gentiles these meats are forbidden by no law. These shall be smoke in My wrath, a fire burning all the day, — as if to say: These shall go into smoke and fire both from Titus and the Romans, who shall burn Jerusalem; and both into smoke and fire, that is into a fire not shining, but smoking, gloomy, foul and dark of Gehenna. It is a metonymy: for "fire" and "smoke" are called the objects and fuel of fire and smoke, such as shall be the bodies of the damned, for example of these Jews rejecting Christ. Thus St. Jerome, Forerius, Adams and others.
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6. Behold it is written before Me, — as if to say: Their sins are written both in their own conscience, and in My memory and mind; and therefore they are continually observed by My eyes, and they strike My justice, so that I may exercise just vengeance upon them. He alludes to Deuteronomy XXXII, 34: "Are not these things laid up with Me, and sealed up in My treasures? Vengeance is Mine, and I will repay them in time." Thus also Jeremiah says, chapter XVII, 1: "The sin of Judah is written with an iron pen upon the nail of a diamond," concerning which there. I will not be silent, — I will not rest, I will not cease from the vengeance of the Jews. He refers to what he said in chapter XLII, 14: "I have always been silent, I have held My peace, I have been patient, as a woman in labour I will speak;" I shall indeed rage against the Jews in the time of Christ, when they themselves shall have fully filled up the measure of their fathers' sins; then indeed both the sins of the fathers and of the sons, the destruction of the whole nation I will punish. See the words at Genesis XV, 16. This is what Christ says to the Jews, Matthew XXIII, 32: "Fill ye up then the measure of your fathers, that all the just blood shed upon the earth may come upon you, from the blood of Abel the just even unto the blood of Zacharias," etc.
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7. Who have sacrificed upon the mountains (in high places, which were called the heights), and upon the hills have reproached Me. — For those who worship idols as gods reproach God with the arrogance of divinity, and transfer it from God, as if falsely usurped, to idols, as if owed to them. Add that idolaters are wont to praise their idols, and to ascribe to them their riches, victories and fortunes; and on the other hand to revile and mock the God of the Jews, as the Jews did when worshipping the golden calf, Exodus XXXII, 4: "These are," they say, "thy gods, O Israel, that have brought thee out of the land of Egypt." And I will measure their former work into their bosom, — as if to say: The former and ancient works of the Jews I will reward and repay, pouring out deserved punishments into their bosom.
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8. How if it shall be found, etc. — Here God softens and mitigates the complaint of Isaiah through some consolation, which He mingles with the desolation of the Jews, as if to say: Just as if someone in a corrupt cluster, for example frozen, trampled underfoot, or rotten, should find one grain or berry (thus both the Septuagint and Vatablus; therefore Marloratus wrongly translated it as 'grain' instead of 'must') unharmed and whole, and should say to another: Do not pluck it or cast it away; but let it be sown, germinate and grow into a vine, and produce new clusters: Because there is a blessing in it (thus the Hebrew has it); blessing, that is fruitfulness, namely seed, and hope of propagation. For thus in the Scriptures 'to bless' often signifies to do good, namely to cause to grow and multiply. Thus God blessed man, animals and plants, saying: "Increase and multiply," Genesis I, 22. In like manner from the Jews I will preserve some few, like a berry from a cluster, that is from the whole nation, unharmed, so that the whole nation may not perish, but a seed may remain, namely the Apostles and other few believers in Christ, who will then propagate their faith and grace to others. This is what Isaiah said, chapter I, 9, and from him Paul, Romans IX, 29: "Unless the Lord of hosts had left us a seed, we should have been like Sodom." Thus St. Cyril, Jerome, Rupert and Eusebius, book II of the Demonstration, chapter XLIX.
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9. Be not angry, O Lord, exceedingly. — For 'exceedingly' the Hebrew has, even very much, that is, beyond measure, excessively. He prays that the abandonment of the Jews may not last eternally.
9. (This is what Isaiah adds): And I will bring forth from Jacob (from the Jacobites, or Israelites) a seed (already mentioned), and from Judah (from the Jews) one that shall possess my mountains. — Namely the Apostles and their successors, who shall possess Jerusalem situated in the mountains, that is the Church, whose doctrine and life is lofty and heavenly. Thus Forerius, Vatablus and others.
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10. The city of Your holy one (in Hebrew, of Your holiness, that is, of Your sanctuary, in which namely was Your holy temple) has become desolate. — Otherwise Forerius, "the city of Your holy one," namely of David, who once reigned as a holy king in it. But the Hebrew and what follows 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 You, has been made a burning of fire," that is that temple, which we thought was holy and inviolable, of which we gloried that it was Yours, as much as ours and our fathers', has been burned.
10. And the plains shall be for the flocks of herds. — For plains the Hebrew is שרון saron. "Now Saron," says St. Jerome in chapter XXXVII of Isaiah, "is the entire region near Joppa and Lydda, in which very broad and fertile fields extend." Whence they translate it as plains, just as the plain region in Italy and Gaul is most fertile, which is commonly called Campania. Saron therefore by synecdoche signifies verdant fields, and any fertile and pleasant place, as if to say: To the faithful in the Church, as in most pleasant mountains and most abundant pastures, I shall give most abundant and most joyful pastures, so that they may feed and lodge there, just as flocks in the plains of the fields. It is a continuous metaphor, or allegory. And the valley of Achor for a resting place of herds, to my people. — "For a resting place," that is, in the manner of a resting place. Note: The valley of Achor was near Jericho, Joshua VII, 26, and therefore most fertile and most productive. For such was the field of Jericho; for there balsam is produced, and nowhere else: it abounds in roses, reeds of honey, palm groves; whence also the city is called the city of palms. It is called "Achor," that is, of trouble, because at the entrance into the Holy Land under Joshua, on account of the sacrilege of Achan, Israel was troubled there and struck down; but when Achan was punished and killed by Joshua, who was a type of Jesus Christ, sorrow was turned into joy for him and his companions; and there the hope of victory and peace was opened, where there had been despair and trouble. Now "the valley of Achor" here can be understood, first, as the world, in which men, the flesh and the devil trouble us, as if to say: Although the world is the valley of Achor, that is, of trouble, in it nevertheless through Christ all the faithful shall rest sweetly; for by the force of grace and the strength of the Holy Spirit they shall overcome all trouble, or bear it generously. Second, "the valley of Achor" is the region of the Gentiles, or paganism before Christ. Thus Cyril. Third, and best, "the valley of Achor" is Judaea. For Achan signifies the Jews unbelieving in Christ, and the enemies and troublers of Christians. For he dealt with the Jews from verse 8 and onwards, and thus "the valley of Achor" is taken for Judaea, Hosea II, 15, as if to say: From Judaea, the troubler of Christ and Christians, shall come forth, and in it shall they rest, shall feed, and shall feed others, the herds, that is, the Apostles and other Christians. For he speaks of the faithful Jews and Christians; for he deals with the unfaithful in what follows. See Canons VI and VII.
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11. Our desirable things (Vatablus, our coveted things, that is, palaces and other splendid places which we hold in delight) have been turned into ruins. — By whom? by the Chaldaeans, says Vatablus. But I say, by Titus and the Romans. Thus St. Jerome, Justin, Against Trypho, Forerius, Adams and others everywhere. For under Titus all the goods of Israel, both spiritual and temporal, fell and perished. Whence the Prophet, concluding the prayer with the pathos of compassion for his people, thus desolated and lamented, says:
11. And you who have forsaken the Lord (He passes to the impious and unfaithful Jews, both in his own time and in the time of Christ; he reproves the impiety and infidelity of both, theirs toward Christ, those toward God. Whence he says): Who have forgotten my holy mountain, — namely Sion, and its temple, and you flee to the high places of idols, and in the time of Christ, having abandoned the Church which began in Sion, you persistently cleave to the impious Scribes and Pharisees. Who set (arrange, prepare) a table for Fortune. — For Fortune in Hebrew is גד Gad, that is, happiness, fortune. Whence Lia called her son born from Zelpha her handmaid Gad, saying: Happily, namely this son was born to me, Genesis XXX, 11. Hence it is clear that Gad was a god of the Gentiles, from whom they believed fortune and victory in wars depended, whom therefore some called Mars, others Fortune. For Gad is derived from גדוד gedud, that is, from a multitude or military band, to which they believed Mars presided. And hence the Germans, once devoted to wars and plundering, called their god God, as if the presider over both strength and warlike fortune. In battle indeed, as the Poet says, "chance and virtue are mingled in one." Hence for Gad Forsterius and Forerius translate Mars; R. Moses, Jupiter; Our author, Vatablus, the Syrian and others, Fortune; Arias, good grace, or good outcome. For this reason "the first, says Plutarch, in the book On the Fortune of the Romans, Ancus Martius, born of the sister of Numa, dedicated a temple to Fortune, and seems to have made fortune cognate with fortitude, to which fortune contributes much for obtaining victory." And below: "But that which was dedicated to the Tiber, namely strong fortune, endowed with the power to conquer all things and generous, they built a shrine for it in the gardens by the people through Caesar's legates; by which they also judged that by the favor of Fortune it was raised to supreme power; which he himself also testified." Gad therefore is strong Fortune, or Mars and Fortune. Hear also St. Jerome: "There is in all cities, and especially in Egypt, an ancient custom of idolatry, that on the last day of the year they set a table laden with various kinds of foods, and a cup mixed with new wine, seeking the fertility of the past year or the future. But the Israelites did this venerating the portents of all simulacra." Just as they saw Apis worshipped in Egypt, they imitated it with the golden calves which they made and adored, both in the desert and in Chanaan. And this custom of the Gentiles seems to have remained among those same ones converted to Christ. Hence it seems that custom flowed from this, that Christians on the last day of the year as well as the first hold feasts, so that they end the happiness of the past year with joy, and begin the prosperity of the new with the same auspices, and wish each other well. It is certain therefore that the Gentiles worshipped fortune as a god or goddess. Whence Virgil: All-powerful Fortune and ineluctable fate. Do you seek the reason? I assign it. Many things in human affairs are fortuitous, and happen by chance, such as riches, honors, victories in war. Again, often adversities befall the good, prosperity the wicked, not by merit, but as if by chance; whence the common people attributed these to fortune, not knowing that fortune is ruled by God's providence. Hence many say that saying of Hercules: "Why did I labor at virtue, which I see subject to fortune?" For this reason therefore the Gentiles worshipped fortune, as if a most powerful goddess, and their beatifier. Indeed even among Christians there are not lacking those who attribute more to fortune than to prudence or virtue. Thus that greedy man in Nazianzen, in the treatise On Fortune, said: "A drop of good lot or fortune is more valuable to me than a barrel of good mind or prudence." Bupalus, says Giraldus, syntag. 16, was the first of all to make a statue of Fortune for the Smyrnaeans, bearing the pole on her head, and in her hand the horn of Amalthaea. After this Pindar celebrated the goddess herself. But even before this Orpheus sang a hymn to Fortune with frankincense and thyme. There was also in the city of Aegira a statue of Fortune, similarly bearing the horn of plenty, beside which was winged Cupid. Wherefore Pausanias thinks it signified that those things which pertain to love succeed mortals more through fortune than through beauty. Thus also Lactantius, lib. III, cap. XXVIII, teaches that Fortune is depicted with the horn of plenty and a rudder, as if she bestowed riches and held dominion over human affairs. Hence Pliny, lib. II, cap. VII, exclaims: "Throughout the whole world and in all places and at all hours, by all voices Fortune alone is invoked, and alone is named, alone is accused, alone is tried as guilty, alone is thought of; alone is praised, alone is blamed, and is worshipped with insults, and being considered fickle, wandering, inconstant, uncertain, variable, and the patroness of the unworthy: to her all things are charged, to her all things are credited, and so much are we subject to chance, that chance itself is in place of God, by which God is proved uncertain." This therefore was a deception of the devil, says St. Augustine, lib. IV De Civit. Dei, cap. XIX: "That men might live rightly, just as if they did not care for God, having won over Fortune to themselves, which would make them fortunate without any good merits." Furthermore, they painted Fortune, first, blind, as Cebes the Theban did in the Tablet: "But who is that woman, says he, who appears blind and mad, standing upon some round stone? Fortune, he says, is called: and she is not only blind, but mad also and deaf. What are her characteristics? She walks about, he says, wherever among nations, and from some she snatches away faculties, to others she gives them, and again takes away from them what she had given, and to others she gives recklessly." St. Augustine, lib. VII De Civit. Dei, cap. III: "The ancients, he says, called Fortune a goddess, not by rational disposition, but as it happened by chance, conferring her gifts upon each. Concerning this Sallust says: But truly Fortune rules in all things: that thing celebrates all things more from caprice than from truth, and obscures them." But Seneca, wiser than Sallust, in his epistle: "Fortune, he says, can give nothing either good or evil: for the mind is stronger than all fortune, which leads its affairs in either direction, and is the cause of both a blessed and a miserable life." And Juvenal: No divinity is absent, if prudence be present: but we / Make you, Fortune, a goddess, and place you in heaven. And Plautus, Trin.: "Wise indeed! he himself makes his own fortune." And Attius in Sallust, said to Caesar: "Each man is the maker of his own fortune." And Fabius in Livy, lib. XXII: "For a good commander fortune is not of great moment, mind and reason rule." Second, they had painted her as a woman. Hear Artemidorus: "Mercury, he says, is a youth and adolescent, Hercules a young man, Jupiter a man, Saturn an old man, the Dioscuri twin adolescents, Hope a virgin, Diana and Minerva: Hope indeed smiling, Diana with a chaste face, Minerva gazing upon the Gorgon. Fortune a young woman, old Vesta. The Parcae three women clothed, the Horae naked, Nymphs bathing." St. Augustine, lib. IV De Civit. cap. XIX, relates that a statue of feminine Fortune was dedicated at Rome by matrons and called by that name, which they also said had spoken many times. Giraldus, syntag. 16, and Plutarch, lib. De Fortuna Roman., give the reason. For when Coriolanus, an exile, made war upon his fatherland, namely Rome, and could not be resisted by arms, nor by prayers; yet he was appeased by the tears of women, and therefore a temple was built to feminine Fortune, on the Latin Way, at the fourth milestone from the city. Third, some, says Giraldus, syntag. 16, depicted Fortune sailing between the waves of the sea, others on the peak of a rock or mountain exposed to the winds, most painted her standing on a wheel. Certainly Apelles, when he himself had painted Fortune sitting, being asked why he had done so, said: "Because she never stood still." Among the Scythians, however, she was depicted without feet, so that she had only hands and wings, like those birds which are called apodal because they lack feet; others call them cypseli, concerning which Pliny, lib. X, XXXIX. There were also those who called her glassy, on account of her fragility. Others placed Fortune on a very swift horse, and running, Fate pursued her with bow drawn, signifying the instability and swiftness of fortune; and that she is always driven by the force of Fate: hence the adage: "Fortune is Euripus," signifying her inconstancy. Fourth, she was depicted with a cornucopia. Hence she was also called by the Romans Mammosa, on account of abundance and fertility; likewise Obsequens, that is, favoring and indulgent, and by Virgil, Omnipotent, as Lactantius says, book II, chapter XXVIII. Whence the Romans owe their empire more to fortune than to virtue, says Plutarch, in the book On the Fortune of the Romans. Where he also adds a notable example: Fortune, he says, lifted Cornelius Sulla from the bosom of a courtesan in Nicopolis, exalting him above the Cimbric triumphs of Marius and his seven consulships, and made him possess singular power over the republic and dictatorships: who indeed openly gave himself and his deeds to Fortune for adoption, crying out with Sophocles' Oedipus: "I think myself the son of Fortune." He then adds: "Numa, and the kings who followed him, admired Fortune, as the principal and foster-mother of Rome, and because (as Pindar said) she truly bore the city." Thus even now the king of Narsingae ruling widely in the East Indies calls himself the spouse of subvasth, that is, of good fortune, as is evident from the Indian letters. Fifth, golden Fortune was kept in the chambers of Emperors. Likewise, when the emperor himself was dying, she was transferred to his successor: whence it came about that we say Fortune is transferred to someone. Spartianus moreover called this the royal fortune in Severus. Dionysius of Halicarnassus, book IV, writes that Servius Tullius, king of the Romans, after overcoming the Etruscans, built two temples of Fortune in Rome, which he used throughout his whole life with prosperity (for he was raised from slavery to kingship, and that happily and prosperously), one in the Forum Boarium, the other on the banks of the Tiber. Plutarch adds that Servius proclaimed it to be his custom with Fortune, and that she was accustomed to descend to him through a certain window into his chamber, and he adds that a temple of Fortuna Primigenia was built by him on the Capitol, concerning which the Poet says: "Thou who art worshipped near the Tarpeian Thunderer, / Avenger always of my vows, O Fortune, / Receive what piety places before thee, hard though thou art to the deserving." He adds the reason, that Fortune provided the city with empire and origin. Thus he himself, in the book On the Fortune of the Romans. There exists here in Rome in the palace of the most illustrious Cardinal Farnese an ancient image of Fortune for anyone to see. It is a huge and tall stone statue, in the form of a woman, holding the orb in her hand, with this inscription: "To Fortune the Restorer, sacred to the House of Augustus." A table. — Note: The pagans set tables before their gods, thinking they were nourished and delighted by our delicacies, just as they themselves were delighted. For from themselves and their own appetite, they measured the appetite of their gods. Thus they set a table before Bel, thinking Bel devoured all the foods placed upon it, when the priests devoured them, Daniel XIV, 14. Thus Judges IX, 27, feasting in the temple of their god, the Shechemites reviled Abimelech. Particularly, however, for Fortune, as a festive and joyful goddess, and one who inspired all prosperity, they set a table and a banquet, so that they might worship the goddess as it were Hilarina with hilarity, and might feast with her as it were, and indulge their genius. This superstition being corrected, God transferred it to His own worship, and wished that flesh be placed upon His altar as it were for food, and a libation of wine as it were for drink, and from this the altar was called the table of the Lord, as I said in Leviticus I and II. And thou pourest out a libation upon it. — In Hebrew, thou fillest for Meni a libation, or drink-offering, which the Septuagint translates, thou fillest for the demon a libation. For they appear to have read with Symmachus מני minni, that is, without me, as if to say: You who prepare a table for Fortune, and fill out a libation without me, so that he may teach that it is not made for herself, but for a demon, says St. Jerome. Therefore a demon is called minni, that is, without me, because it is without God, indeed against God. Secondly, others, such as Pagninus, translate minni as planets; others, as fate, says Vatablus. Thirdly, Forerius through Meni (for thus he himself reads it with other vowel points) understands Mercury; for he himself was the overseer of reckonings and business dealings, from the root מנה mana, that is, he numbered, he reckoned. Therefore they poured libations to Mercury, so that they might be more fortunate in business dealings. For even now astrologers ascribe to him a certain divine power over those who are born under that horoscope or ascendant, by which they are more fortunate than others in business dealings. Fourthly, very probably Sanchez translates למני limni, to the number, and thinks there is an allusion to the ancient rites instituted in memory of Anna Perenna. For Anna, the goddess, was called from the years over which she presided, and they sacrificed to her in the month of March, so that it might be permitted to them to make the years endure and be perpetual. She was the daughter of Belus, sister of Dido, who, fleeing from Lavinia, the wife of Aeneas, who was plotting against her, threw herself into the Numicus river, and was seen speaking to those pursuing her: I am a placid nymph of the Numicus, / Hidden in the perennial stream, Anna Perenna I am called. Thus Ovid, book III of the Fasti. Therefore in the rites of Anna, superstitious pagans drank to the number, thinking that as many years of life were being added to them as cups they had drunk in that solemnity, concerning which Ovid, in the place cited above: Yet with sun and wine they grow warm, and pray for years, / As many as they take in cups, and drink to the number. / You will find there one who drank the years of Nestor, / Who became a Sibyl through her cups. Thus also Arias, and Delrio, in adage 810, think that here are noted those who in honor of their god drank as many cups as letters his name contained. Therefore the Prophet is commanded to announce to these that those cups will not add years of life, but will take them away; for they themselves will not number the years, but rather the sword will number them, as follows. The Septuagint translates meni as δαίμονι, demon, or genius. For the Scholiast of Apollonius, book I, relates that there were three principal and sacred cups in banquets, the first of Jupiter the Savior, the second of the Good Genius, the third of Mercury the overseer of sleep. The first was called "of Jupiter the Savior," "of good health," whence the Gauls took, to drink to health. The second, "of the Good Genius" is "of Fortune," which after dinner they drank in her honor, thus venerating her, and as it were denying the providence of God. From this superstition flowed the more recent superstition of preparing nocturnal feasts for good ladies, or white Sibyls, and their queen Abundia. The third they drank to procure sleep, which even now the Germans drink. This is what Antiphanes said among Athenaeus, book X: Up to three cups the gods are to be revered. Delrio, in adage 811, proves and elucidates these things more fully from Athenaeus, Nicostrates, Eripho, Diphilus, and others. Where he also adds, first, that the Septuagint calls Fortune a demon, with some allusion of the Hebrew word lameni to the Greek δαίμων. Secondly, that from this appears to have flowed the custom of the Belgians and Germans of drinking after the said graces. Thirdly, that our Interpreter has comprehended all these things and attributed them to Fortune alone, because this was the god of the pagans, that is, Jupiter. Therefore he notes a twofold action of one idolatry, namely of those worshipping Fortune, first, by the setting of the table; secondly, after the table by a libation made to the demon; and because this cup was only tasted, he used the word of pouring out a libation upon the table, that is, after the table when the meal was finished. Our Interpreter therefore appears to have followed the Septuagint and Symmachus, and for this reason omitted the interpretation of the name Meni, as if sufficiently satisfied with the name Fortune, which preceded it; for those who pour libations to Fortune do not pour libations to God, but to a demon: whence St. Jerome in his Commentary does not bring forward another explanation of Meni. Or rather he did this, as it appears, because he understood by Meni Fortune, as if it were called Meni from the number or dishes which were set before it on the table, and, as the Hebrew orechim signifies, were arranged, that is, were orderly disposed; or from the cups which were drunk in its honor, as I have already said; or from riches, merchandise and goods which they prayed to be given to themselves by Fortune (for hence riches were called fortunes, because they thought them to be given and breathed forth by Fortune), or from crowds and multitudes of soldiers. For these properly signify in Hebrew gedud, from which the name Gad, that is Fortune, is derived: for they believed this to preside over them and to give them plunder and victory. Whence in Hebrew word for word it is: You who ordain Gad a table, and fill Meni a libation, where, after the Hebrew manner, the same thing is said in the latter hemistich as in the former. Therefore to fill Meni a libation is the same as to ordain Gad, that is Fortune, a table: wherefore just as Fortune is called in Hebrew Gad, from military and predatory multitudes; so also is it called Meni, from their number and multitude. Musculus therefore translated incorrectly: And filled with number a libation: because, he says, the Jews worshipped a certain fixed number of stars or gods; or because they sacrificed to them with a certain fixed number of libations according to the number of those offering: what many superstitions the Papists have, while they bind not only their oblations, but also their prayers to the prescription of a certain number: thus the heretic. To whom I reply that the Jews are censured here not precisely on account of a fixed number of libations, but because they poured it out to their idols and gods, and made it equal to the number of their false gods: for he censures their idolatry. But Christians are not idolaters, but worship the true God now through fixed and numbered prayers, now through uncertain and indefinite ones at their pleasure. Moreover all know that Holy Scripture often marks divine mysteries through numbers, as is evident in the twelve thousand sealed, Apocalypse VII, and elsewhere throughout. Who therefore would reprove him who, in honor of the Holy Trinity, recites the Lord's Prayer three times, in honor of the five wounds of Christ five times, etc.? See Peter Bungus, On the Mysteries of Numbers, P. Canisius, Coster, and others, On the Rosary. Finally the Syrian and Arabic versions plainly agree with our Interpreter, for they translate: You have filled tables for Fortune (in Arabic, for idols), and mixed for them pitchers of wine.
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12. Will you restrain yourself over these things, O Lord, and afflict us exceedingly? — What the Lord may answer to this, we shall hear in the following chapter. Hear St. Jerome: "The Jews think that all these things were completed in the times of the Assyrians and Babylonians. But we, according to those things which follow from the person of the Saviour: 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 Jewish historian of history explains in seven volumes, that is περὶ ἁλώσεως, or concerning the Jewish war, and it is superfluous to discuss in discourse those things which are evident to the eyes, since all their desirable things have been turned into ruin, and the temple celebrated throughout the whole world into the dunghill of the new city, which is called Aelia 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 mirror, and a vision of peace, because the Father and the Son and the Holy Spirit have dwelt in it. But if by our fault, or that of 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 who commit adultery, as an oven their hearts, Osee VII. And with the coldness of chastity 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 with fire thy sanctuary, 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 fountain." The Prophet gives the decretal response of God to the question made in the preceding chapter, in which God himself, First, promises the gratuitous calling of the gentiles, 1; Secondly, denounces to the Jews on account of their own and their fathers' crimes a penal vengeance, 2-7; Thirdly, lest on account of those things which in the foregoing he had threatened to the wicked, the pious should despair, he adds some mitigation of the punishment for their consolation, and excepts from it a faithful portion of the Jews and sets forth the benefits with which God will pursue them, 8-10; Fourthly, turning again to those who, forgetful of the religion of their country and of the true God, followed the religions, nay rather the superstitions, of the gentiles worshipping idols, against them he repeats the condemnation, 11, 12; Fifthly, he amplifies both sentences by antithesis of promises and threats, and shows now by various images what the future distinction shall be between the lot of those who kept faith with God, and of others who fell away from his religion to foreign superstitions, 13-16; Sixthly, he promises to the Church and kingdom of Christ under the image of a new world a new formation, 17, 18, and describes the manifold blessing and future prosperity thereof, alluding to the blessings which are in the law to those keeping the commandments of God, vers. 19-25. also inquire: why I bring them through Christ to faith and to salvation. Morally, note here our alacrity toward God, in turn to provoke God's alacrity and benefits toward us. For God, most munificent, does not allow himself to be overcome in munificence, but comes forth willingly to those who are willing, and fulfils their desires, nay even surpasses and transcends them. This is signified by this repetition: "Behold me, behold me." Thus St. Paul explains it, Rom. X, 20, and adds: "But Isaias is bold, and saith;" because truly it was of great boldness to preach among the Jews the calling of the gentiles, and the reprobation of the Jews, and therefore Origen and others think this was the cause of the death and martyrdom of Isaias. These words were aptly used by St. Menas the Martyr. For when he had lived a wonderfully austere life in the desert for five years, preparing himself for martyrdom, at the admonition of God he went forth into the city at a solemn festival of the gentiles, ascended the theatre, and from a high place cried out in a loud voice: "I was found by those who sought me not; I became manifest to those who asked not for me." By which voice he turned the eyes of all upon himself, and being led to the prefect, freely and fearlessly preaching the faith of Christ, beaten with ox-sinews, lacerated with iron claws, burned with burning torches, and tortured in other horrible ways; laughing at all these things, and constantly celebrating Christ, at length pierced by the sword, he died a glorious martyrdom for the profession of Christ under the Emperors Diocletian and Maximian, whose triumph the Church commemorates with annual remembrance on the 11th of November.
12. I will number you in the sword, — namely when I will strike all and each of you, as if by count, and in order by the sword. It is a metalepsis, for from the number of those to be struck, their slaughter is understood. Whence Vatablus translates, I will number you for the sword, that is I will deliver you numbered to the sword. He speaks chiefly of the sword of Titus and the Romans. He alludes to Meni, that is number, in the voice מניתי maniti, that is I will number, as if to say: Because you, drinking, have worshipped Fortune by number, therefore likewise by number will I slay you with the sword.
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13. Behold My servants. — This was plainly fulfilled in the disciples of Christ, who were inebriated by God with spiritual delights of wisdom, virtues and heavenly consolations, whereas the Jews were altogether deprived and destitute of these delights, namely both of the graces already mentioned and of the Eucharist; for Cyprian understands this passage of the Eucharist, book I Against the Jews, chapter XXII; Ambrose, book On Paradise, chapter IX; Cyril and Jerome here. Anagogically and most perfectly these things will be fulfilled at that heavenly table promised by Christ, Luke XXII, 30, where the Blessed continually enjoy divine nectar and ambrosia. Thus St. Jerome and Tertullian, book IV Against Marcion, chapter XVIII. St. Jerome narrates piously and pathetically in the Life of St. Paula that these things were fulfilled in her herself: "Paula," he says, "completed her course and kept the faith; and now she enjoys the crown of justice, and follows the Lamb, whithersoever he goeth. She is satisfied, because she hungered; and joyfully sings: As we have heard, so have we seen in the city of the Lord of hosts, in the city of our God. O blessed exchange of things! She wept, that she might always rejoice; she despised broken lakes, that she might find the fountain of the Lord; she was clothed in sackcloth, that now she might use white garments, and say: Thou hast rent my sackcloth, and girded me with gladness. She ate ashes as bread, and mingled her drink with weeping, saying: My tears have been my bread day and night, that in eternity she might be fed with the bread of Angels, and sing: Taste and see that the Lord is sweet; and: My heart hath eructated a good word, I speak my works to the King. That she might see in herself the words of Isaiah, or rather of the Lord through Isaiah, fulfilled: Behold, they that serve me shall eat, but you shall be hungry: behold, they that serve me shall drink, but you shall be thirsty: behold, they that serve me shall rejoice, but you shall be confounded: behold, they that serve me shall exult, but you shall cry out for sorrow of heart, and shall howl for contrition of spirit."
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15. And you shall leave your name for an oath, — that is, for a curse; namely when anyone wishes to curse or swear against someone, they will say: May what happened to the Jews happen to you; may the sword, calamity and desolation of the Jews seize you. Thus St. Jerome. Similarly Jeremiah says, chapter XXI, 9: "I will give them up to vexation, etc., to reproach, and to a parable, and to a proverb, and to a curse," and chapter XXIX, 22, concerning Achab and Sedecia: "There shall be taken from them a curse upon all the transmigration of Juda, that is in Babylon, saying: May the Lord make thee as Sedecia, and as Achab." The Septuagint, reading sin for shin, namely שבוע schebua, that is oath, instead of שבוע sebua, that is satiety, translate: You shall leave your name for satiety (that is, for nausea and disgust) to my chosen ones. And he shall call his servants by another name, — namely of Christ, that is to say, He shall call them Christians, by which name the faithful of Christ were first called at Antioch, Acts XI, 26. See what is said chapter LXII, 2. Whence this name in what follows is called blessed, and he says that by it they shall swear; for he adds:
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16. In whom (namely in Christ, or in the God of Christians) he that is blessed upon the earth, shall be blessed in God amen, — that is in the true God, as the Septuagint translates it. Hence it is clear that Christ is the true God. For the sense is, as if to say, In the golden age of the Messiah and the Gospel, blessings and oaths shall be made through the name of Christ, as of the true God, so that he who is blessed in his name, is blessed in the name of the true God, and therefore is truly blessed. For the faithful shall say: May the God of Christians bless me or you, God, I say, amen, that is true; or: So may God love me, so may Christ benefit me, who is God amen, as he himself has benefited his Christians. Note: "Amen" is not here an adverb of assent, but is a noun in the genitive case; for it is said באלהי אמן belohe amen, that is in God himself amen, namely in the God of truth and faithfulness, who is indeed the true God, and faithfully keeps his promises, and blesses his worshippers, and avenges and punishes the covenant-breakers and perjurers, as if to say, Let the blessing happen to me or to you, which was given to Christians by Christ, who is God amen, that is of truth and faithfulness, which he promised to his faithful and beloved ones. To this the Apostle alluded, II Corinthians I, 19, saying: "The Son of God, Jesus Christ, who was preached among you by us, etc., was not, It is and It is not, but It is was in him; for all the promises of God are in him. Therefore also through him amen to God for our glory." See the things said there. And (repeat in whom, namely in Christ) he that sweareth in the earth, shall swear in God amen, — as if to say, The faithful shall not swear by Jupiter, Juno, Hercules, as formerly, but by Christ, by the sacred Gospels of Christ, by faith, by the Sacraments of Christ, as by God amen, that is by the true God: for those swearing shall say: I swear by Christ, who is God amen, that I have not committed this crime: So may Christ save or condemn me, who is God amen, if I have done this. Thus Forerius, Adams, Sanchez and others. Because the former straits are brought into oblivion. — Septuagint: They shall forget the tribulation of their former days. For in Hebrew צרות tsarot properly signifies tribulations. Thus Joseph, exalted from prison to the principality of Egypt, called his son Manasseh, that is oblivion, saying: "God hath made me to forget all the labours of my father's house," Genesis cap. XLI, 51. He speaks of the blessings and gifts of Christ in the Church both militant and triumphant: for these are so great that they overwhelm the sense of former evils. St. Jerome adds, in heaven all memory of evils is to be abolished; for he says: "Although this too can be said, that in the new heaven and new earth all memory of former conversation is to be blotted out, lest this very thing be part of the evils, to remember the former straits." But this is refuted by St. Augustine, lib. XXII De Civit. cap. XXX, from the Psalm which says: "The mercies of the Lord I will sing forever;" nor is it part of evils, but of goods, to remember the former straits, if you have escaped from it into great glory. For here that saying is true: Endure, O companions, someday it will be pleasant to remember these things. "The recollection of affliction is pleasant, when you have escaped from it," says Aristotle, lib. III Rhetoric. Hence the Blessed sing the Song of Moses exulting, because, as the Hebrews after the straits of the Egyptians and the Red Sea, with them submerged, themselves safe reached the shore, so also they from so many perils and shipwrecks unharmed have reached the port of salvation, Apoc. cap. XV, vers. 3. Again, cap. VII, vers. 14, one of the blessed, and indeed of the elders, says: "These are they who came out of great tribulation," etc. Therefore it is more true what Jerome said before: "They shall forget the evils, not by forgetfulness of memory, but by the succession of goods," and, as St. Augustine says, "by forgetfulness of experience, not of knowledge." Secondly, Forerius thinks this straits to be not tribulation, but the straits of the law and legal things, especially the small and narrow blessing of the Old Testament, namely the abundance of wine, oil and similar earthly goods. For the faithful of Christ forget these, when through him they receive ample and heavenly blessings of grace and eternal glory. Concerning these the Prophet adds: "Behold I create new heavens and a new earth," and concerning these God rightly says: "Because they are hidden from my eyes." For now legal blessings, equally as ceremonies, God forgets and rejects. Yet tribulations too can be said to be hidden; that is removed and put far from the eyes of God: because he himself removes them from heaven, so that they do not see them, that is do not feel them, nor grieve on account of them the Blessed. This sense seems sufficiently genuine and connected: for he spoke of the blessings of Christ, and said they would be blessings of God amen, that is of truth, and therefore they would be true and solid, which those of Moses and the old law were not. Yet the former exposition is plainer and more common. them from heaven, so that they do not see them, that is do not feel them, nor grieve on account of them the Blessed. This sense seems sufficiently genuine and connected: for he spoke of the blessings of Christ, and said they would be blessings of God amen, that is of truth, and therefore they would be true and solid, which those of Moses and the old law were not. Yet the former exposition is plainer and more common.
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17. Behold I create new heavens and a new earth. — Note here that the kingdom of Christ in the Church is called a new world, which is much more ample, more adorned, more august than this one which we perceive, as is evident to one considering its graces, charisms, Sacraments, miracles, wisdom, efficacy, holiness, and its princes the Apostles, Martyrs, Confessors, Virgins, etc. This kingdom is indeed begun here, but will be perfected in the resurrection, when heaven and earth will be truly and materially renewed, Apoc. XXI, 1. See the sayings at cap. XXXIV, vers. 4. Wherefore others do not rightly refer these things to the joy of those returning from the captivity of Babylon. For that was too meager, so that it could be said of it: "Behold I create new heavens and a new earth."
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18. For behold I create Jerusalem (the Church) exultation, and its people joy. — "Exultation," that is exulting; "joy," that is rejoicing: for abstract nouns are put for concrete ones, according to Canon XXXVIII, so that it may be signified that it will exult and rejoice greatly, so that the whole will seem to be converted into exultation and joy. These and the following things pertain to the genuine children of the Church, namely the saints, not to the impious and wicked. See Canon IX.
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20. There shall not be there anymore an infant of days, — namely of few days, says Forerius, that is to say, Little children shall not be snatched away by untimely death, who have lived but few days: nor shall an old man be carried out, who shall not have fulfilled his days. Little children, before they come to mature age, shall not die: nor shall he who has already begun to grow gray depart from life, before he reaches decrepit old age. Secondly, "an infant of days," namely of many, says Sanchez, is he who has many days and years of age, but as to wisdom and morals is an infant. "Infant" therefore "of days" is the same as "a child of a hundred years," that is to say, In the time of true Christ true Christians shall be none who are men in age and children in levity and depravity of morals; but all shall be men in purity of life, grace and virtue, though of unequal degree: for one shall be greater, another lesser in holiness. Thirdly and most simply, that is to say, Those reborn through baptism shall not be infants of few days, but like men shall be full and strong in grace and virtues. He speaks of adults baptized, who straightway grow into a man of perfect virtue, such as were the first Christians. That this is the sense is evident from what follows: "And an old man who shall not have fulfilled his days," that is to say, In the new law there shall be neither an infant nor an old man of days, who namely does not fulfill his days of virtue and holiness. Old men therefore in Christianity, equally as young men, shall fill their years with virtues, so that they shall have as many days and years of virtues as of age in faith; and shall be as old in morals as in the years in which they have lived in Christianity: "For gray hairs are the wisdom of a man, and an unspotted life is old age." Such were the first Christians, who straightway from baptism ran to martyrdom. Whoever therefore spends his life in idleness, or consumes his years by living unworthily, does not fulfill his days, even if he lives the years of Methuselah. Most excellently St. Ambrose, in book I on Luke, explaining that passage: "And an old man who shall not fulfill his days," says: Let us not measure virtues and vices by times; and let there not be smallness of soul and infancy of virtue. For we reckon the ages of soul and body alike; not according to the measure of time, but according to the quality of virtue: so that he is called a perfect man who lacks the error of childhood, and does not feel the slipperiness of adolescence of mind through maturity of mind; but he is small, who has not yet shown any progress in virtue. John therefore was great, not in the strength of body, but in the greatness of mind; small in the world, great in spirit. Anagogically St. Jerome, Cyril and Procopius refer these things to the resurrection of the Blessed. For they shall rise again in perfect age, namely manly; wherefore the Apostle alluded to this, Ephesians chapter IV, 13, saying: "Until we all meet into the unity of faith, and of the knowledge of the Son of God, into a perfect man, into the measure of the age of the fullness of Christ." Because a child of a hundred years shall die: and the sinner of a hundred years shall be accursed. — First, Forerius explains, that is to say, In the new law a faithful sinner shall not die civilly, that is shall not be cast out from the Church, shall not be cursed, shall not be excommunicated, before he shall be a child of a hundred years, that is before he shall have grown old in sins; and in them become inveterate, shameless and contumacious. The Arabic version favors this, which translates: A young man shall die, when he shall be a child of a hundred years; and he who sins shall not be cursed, except after a hundred years. Therefore this passage commends nothing else than that sins, which are committed through frailty or ignorance, shall be easily forgiven: nor shall a man incur disgrace and damnation in the Church from them; but if he grieve, he shall straightway be admitted by her to penance and reconciliation. Secondly, St. Jerome, Cyril, Castrius and Delrio, adage 812, explain, that is to say, In the Church of Christ even children as to the age of regeneration in baptism, shall be men in Christian wisdom and virtue, that is perfect. Thirdly and genuinely, he gives the reason why he said in the Church there shall not be an old man who does not fulfill his days in morals and virtues: because namely, if there were an old man who in morals were childish, and were a child of a hundred years, that is in age were an old man of a hundred years, but in senses and vicious life were a child; he shall not persevere in the Church, so as to go from the militant to the triumphant; but shall be punished with death eternal, and shall be cursed by God, and shall go to Tartarus, that he may be a companion of demons and the damned. Therefore it is the same thing: "A child of a hundred years shall die," as: "A sinner of a hundred years shall be cursed," as follows. For in the rhythm of the Hebrews in the latter hemistich they repeat and confirm the former. Thus St. Jerome, Procopius, Cyril. So among the Romans there was a proverb: "To cast sixty-year-olds from the bridge." Which Erasmus explains in many ways, Chiliad 1, Century 5, Adage 37. Note: A sinner of a hundred years is called a child, on account of childish loves and manners. A similar phrase exists in Belgium, where even tall and aged men are called Dutch children: because Dutch mothers beyond other mothers wonderfully love their sons even when aged, and therefore call and treat them as children. Hear also Hesiod, Book I of Works and Days: "But for a hundred years a child / Was nourished by his diligent mother, growing very rude in his home." On the other hand, the just man, although he be only fifteen years old, is called a man, on account of manly manners and deeds. Thus Barlaam, as Damascene testifies in his History, cap. XVIII, when Josaphat asked how old he was, replied 45, Josaphat marveling and saying: Yet your face and wrinkles indicate you to be greater than a seventy-year-old. It is so, said Barlaam, and I am greater, if I reckon the years of life in which I lived with the flies of the world: but if I reckon the years in which I lived to God, they are only forty-five; and these alone do I count as years of life; the others which I spent in vanity, I count as death. On the other hand, the ancients praised in a boy wisdom and the manners of old age, and such a one was called παιδαριογέρων (as St. Macarius was called, as Nicephorus testifies, Book IX, cap. XIV), that is to say, a boy-old man, such as Solomon when young deciding the dispute of the harlots, Daniel freeing Susanna. Thus Philo the Jew cited, Book II of Melissa, cap. XVIII: "Those who," he says, "have lived much time in the life of the body without any virtue or probity, it is permitted to call children of long time." And again: "How long shall we, though old, still be children? In body indeed on account of the length of time, old; but in soul, on account of ignorance and dullness, very much children." Hence the proverb of the gentiles: "Twice children, old men," concerning which Suidas in the word καταγηράσκω: "You grow old," he says, "more deeply than Tithonus, longer than Cyniras, more deliciously than Sardanapalus, that in you may be fulfilled the proverb: Twice children, old men." And Seneca: "We," he says, "are not twice children, as is commonly said, but always; yet this is the difference, that we play greater games." For old men grow young again, and as it were return to childhood. For, as Aristotle says in Problems: "How those things which are said to be prior and posterior should be understood:" in old men there returns at the same time both the whiteness and the thinness of hair, then stammering, as it were another infancy. Besides this the gum is disarmed of teeth, or certainly furnished with very few, and those wavering, as happens in children. Moreover in old men the whole body decreases to a childish measure: a similar weakness of strength, similar foods. Finally the ineptitude of manners, levity of mind, and this very thing of understanding little or nothing resembles infancy. For Aristotle is the author in the Politics, that after 48 years the vigor of the mind vanishes. Hence it comes about that old men are wonderfully delighted with children, as if now similar, inclined to the love of similars. Morally, hear Eusebius of Emesa (or rather Eucherius), homily 9 to the Monks: "See, he says, your calling, brothers: to come to the desert is the highest perfection; not to live perfectly in the desert is the highest damnation. What does it profit if there is quiet and silence in the place, and in the inhabitants a tumult of vices and conflict of passions; if external serenity prevails, and internal tempest? We are accustomed to reckon our years and the spans of time in which we now live: let not any number of days deceive you, which you have spent here having left the world bodily: count that you have lived only that day in which you denied your own will, in which you resisted evil desires, which you spent without any transgression of the rule. Count that you have lived that day which malice, envy, pride did not stain; which did not yield to sin, which resisted the devil. Count that you have lived that day which has the light of piety and holy meditation. That day, I say, apply to your life, whose use reaches to your soul." From which at the end he infers: "Strive, that you may contend with praiseworthy emulation; let each one of you be more prompt in the work of God, more fervent in prayer, more diligent in reading, purer in chastity, more sparing in sobriety, more profuse in abundance of tears, more honest in body, more sincere in heart, milder in anger, more moderate in gentleness, rarer in laughter, more fervent in compunction, more founded in gravity, more joyful in charity." To these he suggests a means, namely exact examination of conscience, so that it may chastise itself daily, and say to itself: Have you made progress today, or have you fallen back? "I think that I destroyed that beginner today, today I was disobedient to my superior, I lied, I was overcome by anger or gluttony, I laughed more today, I indulged more in idleness and sleep than was fitting, I read less, I prayed less than I ought. Who will restore to me this day, which I lost in vain fables? Thus let us be moved to compunction for all negligences in our beds, that is in our hearts." Symbolically St. Jerome: The boy, he says, is a hundred years old, Christ, who was born from the stock of Abraham. For Abraham is a boy of a hundred years; because in the hundredth year he begat Isaac, who was a type and parent of Christ; but the sinful boy of a hundred years is the Jewish people, who was born from the stock of Abraham according to the flesh, and is cursed; because it laid hands on Christ, the true Isaac, who was the blessed seed of Abraham. Morally St. Gregory, book XVII of the Morals, chapter IV: "A boy of a hundred years shall die, etc.," and what follows; therefore Forerius and others wrongly join these things together. Now "they shall grow old," that is they shall reach old age, they shall be long-lived, they shall not waste away, they shall not wither, they shall not lose their vigor or fruit; but they shall endure and perpetuate with their heirs. He openly deters us saying: The life indeed of the boy is drawn out at length, so that he may be corrected from boyish deeds; but if he is not restrained by the length of time from the perpetration of sin, this very length of life, which he receives through mercy, grows for him to the increase of curse; whence it is necessary that, when we see ourselves waited for longer, we ourselves fear those very prolonged times of piety, as it were arguments of damnation, lest from the clemency of the judge the punishment of the sinner grow, and whence anyone could be snatched from death, thence he tend more gravely to death.
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21. AND THEY SHALL BUILD HOUSES. — Understand the houses and vineyards as spiritual things of the Church, namely temples, monasteries, colleges, religious orders, confraternities, and other holy families, institutions and convents, by which the Apostles and apostolic and zealous men shall establish their faith and piety, and shall propagate it to posterity for many centuries, both in this life and in the future and blessed life: thus St. Jerome, Cyril, Theodoret, Procopius, Forerius and others: for these spiritual houses were signified by the material houses promised to the Jews, if they kept the law, Deuteronomy XXVIII, 4, to which the Prophet here alludes.
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22. For according to the days of the Tree (in Hebrew it is that tree, namely the excellent and famous one, for instance the tree of life, as the Septuagint translates it) SHALL BE THE DAYS OF MY PEOPLE, — that is to say, My faithful shall be long-lived, indeed they shall live forever in heaven; just as if they had eaten and were eating the food of immortality, that is, the tree of life. Thus Lyra, Adam and others. Thus to the eternity of the life of the Blessed do St. Jerome, Procopius, Theodoret, Lyra, Castrius, Adam, Osorio and others refer these things. "This is what Solomon says concerning the wisdom of God in Proverbs III, 18: It is a tree of life to all that lay hold on it, and he that shall hold it fast, shall be blessed. And there is no doubt that the Word of God is signified, which itself is life and wisdom, and speaks of itself: 'I am the life,'" says St. Jerome. St. Cyril adds that the faithful shall be holy, likewise happy, and abounding in all things, as Adam and Eve were in paradise, while they enjoyed the tree of life. Otherwise Arias and Sanchez: for they think there is an allusion here to the beginning of the Psalms, which, according to the common proverb: "And he shall be as a tree which is planted by the running waters, which shall bring forth its fruit in due season, and his leaf shall not fall away," that is to say, The just man like a tree, beside waters always flourishing, and bearing fruit continually, shall be happy, wealthy and in all things blessed by God. For "days" sometimes signifies splendor, riches and happiness, as in Jeremiah cap. XVII, 16: "I have not desired the woeful day." And 1 Corinthians cap. IV, 3: "But to me it is a very small thing to be judged by you, or by man's day." Finally Theodoret understands by the tree the wood of the cross; but this is mystical. AND THE WORK OF THEIR HANDS SHALL GROW OLD. — Thus these words are to be separated by a period from "My elect," and
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23. MY CHOSEN ONES SHALL NOT LABOR IN VAIN, — but shall receive an abundant fruit and reward of their labor and patience. Thus it should be read and punctuated with the Romans: otherwise the Plantin editions punctuate this differently. NEITHER SHALL THEY BEGET IN TROUBLE, — but dwelling in peace and joy, they shall beget sons for Christ, and even if trouble and persecution arise, they shall bear it bravely and quietly, nor shall they be troubled, and through it they shall increase in offspring and progeny of the faithful. Again, they shall not beget sons who are soon troubled by the enemy, destroyed, cast down, and whose untimely death troubles and saddens the parents themselves, but they shall live very long and very peacefully. For this is what follows: "Because the seed of the blessed of the Lord is, and their grandchildren with them." Whence for in trouble, in Hebrew it is לבהלה labbehala, that is to trouble, or to those who cast down; the Septuagint, into a curse, so that namely the sons soon born fall into the same servitude, mockery and curse, as the sons of the Jews and the Synagogue once fell to the Babylonians, Lamentations chapter V, 13, and Psalm CXXXVI, verses 8 and 9, and afterwards to Titus and the Romans: as also the faithful themselves were before Christianity. For the sons whom they begat, they begat to sin, to the demon, to death and to hell. Symmachus, Aquila and Theodoret translate, into haste, so that namely they are hastily and quickly slain, or perish. Otherwise St. Jerome: In haste, he says, so that they do not at all hasten to believe in Christ and the Apostles without reason, but imitate Nathanael inquiring and asking: "Can any good thing come from Nazareth?" BECAUSE THE SEED OF THE BLESSED OF THE LORD IS, — that is because they are children of faithful parents, who are blessed by the Lord, both in themselves and in their children, so that both may be happy and long-lived. And their grandchildren with them, — namely they shall be "the seed of the blessed of the Lord," or with them, namely with parents and grandparents they shall live, as if to say: Grandchildren shall not die before parents and grandparents, but shall outlive them and succeed them. For these are the customary wishes of fields and parents, namely that they see children and grandchildren in the third, fourth and fifth generation, and live long and happily with them, and finally, sated with days, leave them as propagators of their stock and virtue after them. Thus St. John the Apostle, St. Polycarp, St. Simeon, Dionysius, and other first preachers of the Gospel lived very long, and saw spiritual sons and grandchildren propagated throughout the whole world, and lived most joyfully with them; but the grandchildren are propagated even now. "The Apostles, says St. Jerome, and Apostolic men shall thus beget sons, that they instruct them from the holy Scriptures, that they do not imitate the curse of Judah, but with the Prophet say: From thy fear, O Lord, we have conceived in the womb, and have brought forth, and have borne. For of these it was said: Blessed is the fruit of thy womb. Such are the sons of Abraham, who do his works, and in the old history are called sons of the Prophets: such also in the New Testament the Apostles begat, Paul Timothy, Luke, Titus, and many others; Peter Mark the Evangelist, and others begat others, whose seed is blessed, and is blessed even now, and the children of children remain, of whom the Prophet says: Mighty in the earth shall his seed be, the generation of the righteous shall be blessed, and elsewhere: Thy children as young olive plants round about thy table. Behold thus shall be blessed the man that feareth the Lord."
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24. BEFORE THEY CRY, I WILL HEAR, — as if to say: I will anticipate their vows and prayers: seeing their necessity, or their desire I will come to meet and satisfy it, before they themselves express it by mental or vocal prayers and vows. I will therefore hear, not only the prayers which they pour forth, but their nod and silent affection.
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25. The wolf and the lamb (for example, Paul and Ananias: "For Paul was Benjamin, a ravening wolf," says St. Jerome) SHALL FEED TOGETHER, — that is to say, Men formerly addicted to contrary morals and vices, through the law and grace of Christ will change and reform their morals, will not harm one another, but will convert their antipathy into sympathy, and will live unanimously and in concord in the Church, and will use and enjoy the same spiritual foods, namely the doctrine of the Gospel, the Sacraments, rites and other offices of piety suited to them. See the sayings at cap. XI, 6. Thus St. Jerome, Forerius, Vatablus and others. This is what Christ says: "Behold, I send you as lambs among wolves," so that namely you may lead proud, fierce and barbarous men to your lamb-like innocence and gentleness, and sheep-like patience, so that they may appear to be of one nation, race, character, equally of faith and religion, frugality and temperance with you. Whence Forerius, "the lion and the ox shall eat straw," rightly adapts symbolically to the fastings and abstinences of the Church and religious. For in these men formerly always carnivorous feed on heroes and fruits. Again, says St. Jerome, when a man eloquent and powerful in the world devotes himself to the rusticity of the Scriptures, then "the lion and the ox eats straw." AND THE SERPENT'S FOOD SHALL BE DUST, — that is to say, The serpent, formerly carnivorous and therefore harmful to man, shall not eat flesh, but dust and earth, as also at the beginning of the world God commanded, and appointed in punishment for the seduction of Eve, Gen. cap. III, 14: "Upon thy breast shalt thou crawl, and earth shalt thou eat." The Rabbis understand by the serpent the demon Azazel, whom they say is called in Levit. XVI (see the sayings there at verse 10) the prince of the desert. For the dust of the desert, that is the human body, which was made from dust, is subject to his power, until it shall be converted into a spiritual nature. Thus Pausanias mentions the demon Eurynome, whom the Delphians believed devoured the flesh of the dead, except only the bones. Thus the Greeks placed μελιττόσταν, that is a honeyed cake, immediately at the mouth of the dead, which he himself in hell would throw to the barking Cerberus, and as payment to the infernal Charon, as Alexander Sardus Ferrarius proves, lib. I De Moribus gentium. Hence also Forerius takes the serpent literally for the devil, that is to say, The devil, who before Christ devoured men, whom he had converted into wolves and lions; now after Christ will not devour men, but dust, that is those who have willingly given themselves to him, and offered themselves to be devoured. But, since it is established that wolves, lions, oxen are taken metaphorically, the same must be said of the serpent and dust. The sense therefore is, that is to say, Men serpentine, who harmed others like serpents with their tongue and tail, and devoured their reputation, flesh and life, now through Christ will put aside this venomous rage, will not be nourished by the destruction of others, but will feed and pasture on harmless food easily available, given to them by God, such as dust, namely the doctrine of the Gospel, which is the law of humility, modesty and simplicity. Mystically, the serpent, that is the devil, will have for food dust, that is earthly and carnal men, who crawl on the earth and turn its dust, that is to say, St. Jerome says: The devil, who formerly fed on the deaths of men, will henceforth eat only those who are dust and earth, who namely are wholly intent on earthly goods and desires. Otherwise St. Ambrose, lib. I De Paenitentia, cap. XIII: The serpent, he says, that is the devil, may fix his tooth in dust, that is in my flesh, and harm it; only guard the soul, so that the sickness of the flesh may repel sin, and strengthen the spirit. THEY SHALL NOT HURT, ETC., — because charity will reign in the Church and kingdom of Christ, says Forerius. This is what St. Paul says Gal. cap. VI, 16: "Whosoever shall follow this rule, peace on them, and mercy, and upon the Israel of God."
Machine translation from the Latin, not reviewed.
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Hic judex, scilicet Deus, dat sententiam de discretione malorum a bonis, in perceptione salutis promissae. Et dividitur in partes duas. In prima pronuntiat sententiam discretionis; in secunda determinat modum executionis, cap. 66: Haec dicit Dominus etc. Circa primum duo. Primo promittit responsionem, ostendens respondendi opportunita- tem, Quaesierunt; quasi dicit: Hactenus vos Judaei non quaerebatis a me, sed ab idolis. Ex quo quaeritis, respondebo. Mystice de conversione gentium. Rom. 10: « Inventus sum a non quaerentibus. »
Et ponit promissionem: Dixi: Ecce ego ad gentem: respondebo scilicet Judaeis, vel ad gentes conversas convertar. Cant. 6: «Ego dilecto meo, et dilectus meus mihi.» Secundo sententiat discretionem, Expandi manus: et primo sententiat discretionem malorum a bonis, propter peccata transgressionis; secundo propter peccata omissionis, Et vos qui dereliquistis. Prima in duas.
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In prima comminatur malis supplicia; in secunda promittit bonis praemia, ibi, Haec dicit Dominus: Quomodo si inveniatur granum in botro etc Circa primum duo. Primo arguit transgressionis culpam; secundo comminatur poenam: Isti fumus erunt. Culpa ipsorum arguit ex tribus. Primo ex beneficiorum magnitudine: Expandi, dando multa beneficia, tota die, toto tempore ex quo eos mihi assumpsi. Mystice in cruce. Jerem. 16: «Unusquisque ambulat viam non bonam.» Secundo ex peccandi continuitate: Populus ante faciem, quia «omnia nuda et aperta sunt » oculis ejus.» Hebr. 4. Vel quia in templo idolum ponebant. Deuter. 52: «Ipsi me provocaverunt » in eo qui non est deus.» Tertio ex peccatorum diversitate vel gravitate, quantum ad quatuor. Primo quantum ad cultum idolorum: Qui immolant, idolis, in hortis, quia in locis voluptuosis idola colebant, super latres, super altaria ex lateribus constructa, ut ignem sacrificii sustinere possent. Supra 1: «Confundentur ab idolis suis.» Secundo quo ad studium divinationum: Qui ambulant in sepulcris; ut habebant responsiones a mortuis, et delubris, templis idolorum a diluendo dictis, quia pintabant omnia ablui. Vel propter fontes qui ibi erant ad ablucndas hostias. Et sacerdotes dormiunt, super pelles hostiarum ad divinandum. Ezech. 6: «Conteruntur delubra vestra.» Tertio quantum ad immanditiam ciborum: Qui comedunt carnem suillam, et jus profanum, porcinum. Infra ult.: «Qui comedebant carnem suillam, et abominationem » et murem simul consumentur.» Quarto quantum ad contemptum justorum, Qui dicunt, non adorantibus idola; vel qui dicunt, Deo, Recede. Job 21: «Qui dicunt Deo: Recede a nobis, scientiam » viarum tuarum nolumus.» Isti fumus erunt in furore meo. Hic comminatur poenam: et primo poenae diuturnitatem, Fumus; idest, sicut fumus igne consumentur, et incendentur ira mea. Deut. 52: «Ignis successus est in furore meo, et ardebit usque ad inferni novissima.» Secundo punitionis certitudinem: Ecce scriptum est: quia firmiter in memoria peccatum, et in praefinitione poena. Non tacebo, dissimulans. Jerem. 17: «Peccatum Juda scriptum est stylo ferreo in ungue » adamantino.» Supra 42: «Tacui, semper silui.» Tertio poenarum multitudinem, quia pro omnibus peccatis patrum: Sed reddam. Exod. 20: «Ego » sum Deum zelotes, visitans peccata patrum in » filios.» Exprobraverunt, adorando in excelsis idola Et pro peccatis etiam juventutis ipsorum, Et remetiar, quasi commensurabo poenam culpae. Supra 40: «Recepti de manu Domini duplicia.» Haec dicit Dominus etc. Hic promittit bonis praemia: et primo quantum ad conservationem a malis: Granum, uva, benedictio, idest placet Deo ut pro benedictione reservetur, propter servos, patres ve
stros, totum, genus Judaeorum. Supra 17: «Erit » sicut congregans racemos in vindemia.» Secundo quantum ad promotionem in bonis: et primo quantum ad seminis multiplicationem: Et adducam de Jacob. Supra 1: «Nisi Dominus exercituum reliquisset nobis semen, quasi Sodoma fuissetmus.» Secundo quantum ad hereditatis paternae restitutionem, Et hereditabunt.
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Ezech. 36: «Hereditate possidebunt te, et eris hereditas eorum.» Tertio quantum ad pascuorum ubertatem: Et erunt campestria . . . et vallis Achor, ab illo denominata, quia ibi lapidatus, Josue 7. Oseae 2: «Dabo eis vallem Achor ad aperiendam spem.» Et vos qui dereliquistis. Hie discernit malos a consolatione bonorum, propter peccata omissionis: et primo comminatur malis supplicia; secundo bonis praemia, Quia oblivioni. Circa primum duo. Primo comminatur eis quia Deum dereliquerunt, ponens culpam: Et vos, Judaei, fortunae, deo Aegyptiorum, mensam: tangit ritum quo celebrabatur, quia in fine anni parabatur sibi mensa, omnibus cibis referta. Deut. 52: «Dereliquerunt Deum factorem » suum, et recesserunt a Deo salutari suo.» Ponens etiam poenam, Numerabo; quasi dicat: Ut nullus remaneat quin opprimatur.
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Jer. 44: «Cadent » in gladio et in fame.» Secundo quia revocati non obedierunt, ponens culpam: Pro eo quod vocavi.
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Proverbior. 1: «Vocavi, et renuistis accipere » disciplinam.» Et comminatur discretionis poenam primo in satietate corporis: Propter hoc haec dicit Dominus Deus: Ecce servi mei comedent, et vos esurietis. Psal. 35: «Divites eguerunt et esurierunt, inquirentes autem Dominum non minuentur omni bono.» Secundo in laetitia cordis: Ecce servi mei laetabuntur. Tertio in diversitate nominum. Et primo ponit quale futurum sit nomen impiorum: Et dimittetis juramentum, ut confirment dicta sua, si non est ita, ita ut accidat mihi sicut illis.
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Jer. 44: «In gladio et fame morientur; et erunt in judicandum, et in miraculum, et in maledictionem, et » in opprobrium.» Et deinde ponit quale sit futurum nomen bonorum: Et servos suos vocabit nomine alio, scilicet nomine Jesus. Amen, fideliter.
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Supra 62: «Vocabitur tibi nomen novum, quod os Domini » nominavit.» Quia oblivioni traditae sunt angustiae priores. Hic promittit visa praemia. Et primo in generali quantum ad amotionem malorum, Quia oblivioni, non defectu cognitionis, sed successionem bonorum.
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Supra 54: «Confusionis » adolescentiae tuae oblivisceris.» Et quantum ad restorationem bonorum: Ecce enim ego creo caelos novos, nova de caelo auxilia, terram novam, nova de terra beneficia. Vel ad diem judicii, quando mundus ad gloriam sanctorum innovabitur.
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Apocal. 21: «Prima abierunt.» Secundo in speciali: Quia ecce ego creo Jerusalem. Et primo quantum ad cordium jucunditatem, Jerusalem, terrestrem; sed magis caelestem exultationem, emphatice, ut tota gaudia sit absorpta. Supra 55: «Gaudium et letitiam obtinebunt, et fugiet ab eis » dolor et gemitus. Secundo quantum ad vitae diuturnitatem: Non erit amplius qui non impleat: ante tempus non morieris. sed puer morietur centum annorum, idest quando pervenerit ad talem aetatem, et, si sit, peccator, quamvis tantum vixrit, maledictioni subjacebit. Gen. 25: « Mortuus est Abraham in senectute bona. » Mystice, in caelesti Jerusalem omnes dies suos implebunt, quia nullus morietur.
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Puer centum annorum, idest qui usque ad aetatem senectutis pueriliter vivit, morietur, morte aeterna. Sap. 4: « Senectus enim venerabilis est, non dinturna, neque numero annorum computata » Tertio quantum ad honorum prosperitatem, tum quantum ad securitatem possessionum, Et aedificabunt.
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Amos ult.: « Plantabunt vineas, et aedificabunt domos. » Et assignat rationem: Secundum enim dies Ugni; idest, quia diu vivent sicut diu durat lignum arboris. Inveterabunt;
idest, usque ad vetustatem in usum eorum remanebunt.
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Psal. 1: « Erit tamquam lignum quod plantatum est secus decus sus aquarum. » Tum quantum ad pacem filiorum: Neque generabunt in conturbatione, quasi generantes filios in servitutem hostium. Eccli. 44: « Cum semine ipsorum perseverant bona. » Quarto quantum ad precum exauditionem: Eritque anequam clament, ore.
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Supra 50: « Ad vocem clamoris tui statim ut audierit, respondebit tibi. » Quinto quantum ad pacis tranquillitatem, Lupus et agnus: quia qui prius tyranni et malefactores, pacifice cum aliis morabuntur, etc.
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v. 4 « Quaesierunt me qui ante non interrogabant, invenerunt qui non quaesierunt me; dixi : ecce ego, ecce ego ad gentem quae non invocabat nomen meum »! Es hebr. quaesitus sum iis qui non interrogabant, inventus sum vis qui non, quaerebant me; hisce ut bene monet Sanct. gentes describuntur : « quae optima gentium descriptio est, quae cum Deum verum ignorarent neque illum consulebant, cum sua sibi haberent oracula, neque quaerebant, cum quid ab illo praestari posset ignorarent »; i igitur qui eousque de Deo nihil compertum habebant, eum iam quaerunt 1. e. colunt, venerantur et eum inveniunt, in eo tamquam omnium bonorum auctore conquiescunt. Ipse vero Deus magna quadam alacritate et promptitudine eis se obviam fert, iis opitulatur, occurrit, promptissime assistit, qui antea nomen eius non invocaverant, nullum ei cultum praestiterant ; vel ex hebr. w?P qui antea non appellati erant ex nomine Iahvei. e. qui antea populus Iahve minime vocabantur. « Haec geminatio demonstrativae particulae (ecce ego, ecce ego) magnam addit vim et celeritatem orationi, quae speciem quandam exhibet abiturientis aut ad alios commigrare parantis, ac si dicat Deus : en videte, quemadmodum ego vobis relictis ad eos discessum molior, a quibus hactenus ita alienus fui, ut nomen meum non invocaverint » (Sanet.). Iis autem opponuntur alii, quos Deus continuo invitabat sed qui continuo renuebant
Anc. — Gentes Deuni quaerent et invenient, populus autem Israel contumax erit, sicuti nuncidololatriae et variis superstitionum generibus operam dant, quare poenam sceleribus debitam non effugient (65, 1-71). Attamen populus non abiicitur; reliquiae salvabuntur et hereditatem Domini possidebunt, dum rebelles gladio interibunt; servi enim Domini omni bonorum abundantia cum exsultatione fruentur ; rebelles aerumnis et maledictione conficientur (65, 8-16). Deus enim novam condit theocratiam coelum et terram complectentem, priore longe excellentiorem, in qua summa pax, sanctitas, beatitas imperturbate dominabitur et Deus suis cultoribus liberalissime praesto erit ; ita exsurget regnum pacis iam 11, 6 seq. praedictum (65, 11-23). In oratione antecedente vates populum edocuit quomodo oporteat Deo iudici et vindici obviam ire, quomodo scil. oporteat sese praeparare et quos animi sensus induere, ut Messiam venientem secure videant, qui ut venturus est in salutem, ita tamen contumacibus et adversariis erit in ruinam (cf. 63, 3. 6). Ostenderat quippe vates iterato, qua ratione magna illa documenta de Messia et nova theocratia inservire possint et debeant ad populum erudiendum et spiritu theocratico imbuendum, functus officio prophetico quod in eo continetur et absolvitur, ut Domino paretur plebs perfecta. Eritne igitur populus vati suo et Deo per ipsum loquenti dicto audiens ? Respondet Deus in hac oratione : gentes audient et suscipient nuntium divinum ; populus vero Israel, uti nunc est sceleribus infectus et a Deo alienus, ita continuo Deo vocanti et invitanti resistet ; solum reliquiae salvabuntur (v. 8). Ita oraculum hoc in fine libri positum idem enuntiat quod prophetae in visione inaugurali ostensum est : arbor Israel caeditur, remanet solum truncus, semen sanctum (6, 13); maior pars erit rebellis e&t contumax (6, 9-11). Verum iis denuntiatur interitus ; ruinae malorum opponit propheta beatitudinem piorum, desiderans ut repetita admonitione et sorte adeo contraria duros animos percellat et ad meliorem adducat frugem. Demum novam terram novosque coelos, novum Dei regnum terram et coelum complectens magnifice describit omni felicitatis copia abundans. — Deus igitur non obstante malitia et contumacia populi electi consilium suum de theocratia nova et universali in opus deducet ; exsurget regnum Dei, venient ab oriente et occidente gentes ut eius beatitate fruantur (v. 1) ; si filii regni eiiciuntur, sua culpa et perpetua in Deum contumacia eiiciuntur, quia videntes nolebant videre et audientes nolebant audire (cf. 6, 9 seq.). Hoc documentum quod Isaias toties per integrum librum inculcat, in hac quoque oratione clare proponitur.
Petierat propheta ut Deus memor gloriae suae populum sibi conderet et regnum divina sublimitate dignum. Respondet Deus talem sibi populum futurum potissimum ex gentibus
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v. 2 « ezpandi manus meas tota die ad. populum incredulum, qui graditur in via non bona post cogitationes suas » ; — hebr. ad populum refractarium YYO cf. 4, 93; expandi manus i. e. ut eos ad me invitarem et attraherem, ut eos ducerem, protegerem ; quibus igitur tota die i. e. continuo, sine cessatione (cf. 51, 13) opem suam offerebat et quos omni modo sibi coniungere et secum retinere cupiebat. Ipsi autem sese praebebant refractarios, contumaces ; continuo in viis incedebant idololatriae et scelerum, suas sequentes malas concupiscentias et prava consilia, non legem Domini. In hoc versu Iudaeos describi agnoscunt omnes. Atque revera quomodo aliter verba possent concipi? Cura Dei quam suo populo impendit lege data, institutione theocratica, continua missione prophetarum eorumque praedicatione et adhortatione, castigationibus quoque immissis, minis propositis, datis promissis etc., haec, inquam, cura, quid est aliud nisi continua quaedam manuum expansio, invitatio perpetua et nunquam interrupta, ut tandem populus sequatur Deum suum? Verum maxima pars rerum gestarum populi electi eum exhibet rebellem in Deum et prophetas, abeuntem post prava animi desideria, aversum a Deo. Aeque certo et clare subsequentibus ostenditur, in hoc versu de Iudaeis esse sermonem. Iam si hoc constat, etiam constare debet contra recentiores plerosque in v. 1 non de Iudaeis, verum de gentibus sermonem fieri. Adest enim oppositio inter versum utrumque; in priore dicitur : quaesitus sum, inventus swm vel ut alii hebr. niphal vertunt vel explicant : effeci ut me quaererent, praesto sum, exaudio ; idque asseritur ratione habita eorum qui Dominum non inquisierunt et qui non ex nomine Iahve vocati sunt ; paucis ergo dicitur : Deus iam cognoscitur ab iis qui eum antea non cognoverunt neque populus eius vocabantur. In altero autem versu exhibetur populus contumax qui continuae invitationi Dei refragatur. Adest porro talis oppositio, ut non sermo esse possit de bonis et malis inter Iudaeos, sed ut prior versus ad gentes debeat referri. Nam plane fieri nequit, ut, Israelitae ii dicantur Deum invenire qui eum non quaerebant. Tota haec sententia prima non potest accipi de Israelitis neque de bonis neque de malis. Non de bonis, quod per se patet; neque de malis, nam initio huius seriei reprehensi sunt : me etenim de die in diem quaerunt et vias meas scire volunt... rogant me iudicia iustitiae (88, 9. 3) ; ergo de iisdem non potest iam contrarium enuntiari. Porro Israel non potest vocari gens non appellata nomine meo; Israel enim est et appellatur nomine Iahve, est et appellatur populus Iahve, immo gloriatur ea appellatione (48, 1. 2); similem habes explicandi rationem, si cum aliis hebr. intellexeris de gente in qua non est invocatum nomen meum ; nam in Israel invocabatur nomen Iahve, uti 58, 29 probatur, et idololatrae quoque in Iuda Dominum colebant simul cum idolis (cf. ler. 3, 2. Ez. 20, 1. 30. 31; 23, 38. 39) ; unde ea appellatione populus Israel omnino non potest designari. Gentes vero apte ita describi et apte unice probatione non indiget. Deinde qui v. 1 quoque de Israelitis explicant, non vident quantam cum sequentibus contradictionem incurrant. Nam ab iis ex Israel qui Dominum non quaesierunt etiam non est inventus, i. e. iis qui nullam de Deo quaerendo sollicitudinem exhibebant salutem non praestat, eos repudiat, eos ruinae et interitui tradit (cf. v. 11. 13-16). Gentes autem, quae et nomine "5à in v. 1 et triplici descriptione tamquam gentes a Dei cognitione et foedere alienae describuntur, uti hoc loco ita saepius apud Isaiam exhibentur tamquam quae vocandae sint ad Dei cognitionem et quae huic invitationi prompte respondeant (cf. 2, 2 seq. 11, 10; 14, 2; 19, 24; 42, 4; 44, 5; 49, 6. 22; 52, 15; 55, 5; 60,3. 14; 61, 5), idemque vates 66, 20 effert; quare valde mirum est quod hanc acceptionem tamquam a contextu alienam aliqui traducunt. reflexivam vel passivam etin hac significatione accedit sensusad niphal quod vocant tolerativum, quale habes Ez. 14, 3; 90, 3. 31 ; 36, 37 a verbo eodem Um (vulg. respondere). Neque ex Is. 55, 6 illa notio sequitur; nam sensus est: quaerite Dominum ibi, ubirevera invenitur ; ex qua sententia utique consequitur, eum posse inveniri; quia ab esse ad posse valet illatio, verum non valet illatio haec : ergo xxo32significat posseinveniri,ita ut inveniri non significet (cf. Ewald, Lehrb. 2. 193: b. c; Naeg.). Si ergo niphal in nativa sua significatione relinquitur, Deus revera dicitur quaeri, inveniri, minime autem solum potuisse quaeri et potuisse inveniri. Priore notione etiam veteres interpretes acceperunt : LXX éuoxvAs éyevínv, eóp£- 0n; Aq. Theod. &stav4nv ; S. Hier. quaesierunt me, invenerunt; sensu passivo Syrus et Chald. — Denique in altera acceptione molesta adest tautologia, cum in v. 4 idem enuntietur quod in altero. proponitur. Bene exponit versum utrumque Theod. : « gentibus per orbem terrarum innotui ; lucem viderunt qui crant in tenebris, auctorem suum cognoverunt qui nesciebant, thesaurum invenerunt qui non. quaerebant; qui prophetas non habebant, in eum quem illi praedicabant credunt. Gentes ergo quae prophetam nullum acceperunt, benefaclorem agnoverunt, ipsi vero quibus nullum defuerat genus providentiae, nullam utilitatem retulerunt, sed in solita iniquitate permanent ». S. Thom. explicat v. 1 de Iudaeis, at dicit mystice valere de gentium conversione. Verba expandi manus apposite accommodant ad manus Christi in cruce expansas, quibus ostenderit quam paratus sit ad eos suscipiendos; ita multi SS. Patrum ; Iam quaenam sint viae et cogitationes populi refractarii quem frustra ad se invitat tota die (cf. 28, 24; 52, 5; 62, 6), pluribus explicatur
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v. 8 « populus qui ad. iracundiam provocat me ante faciem meam semper, qui immolant in hortis et sacrificant super lateres » ; — statim iniquitatis culmen, idololatria, turpissima foederis initi violatio effertur Atque tantum facinus committunt «ante faciem meam; verba sunt "2 5v eadem quibus in decalogo dicitur : non habebis deos alienos coram me (Ex. 20, 3. Deut. 5, 1); nunc vero aperte coram Domino, ante faciem eius, i. e. impudentissime, ita ut eum minime vereantur neque peccatum suum abscondere nitantur, idolis supplicant. Insuper cum facies Dei saepius dicatur de Dei in templo praesentia (cf. 1, 12. Lx. 23, 15; 34, 13. 23. Deut. 31, 11. 14 Sam. 1, 22 etc.), cogitari poterit idololatria in ipso templo exercita (cf. 57, 8); unde simul haberetur indicium reprehensionem hanc factam esse ante exsilium; in hortis immolare vide 1, 29; 51, 5; super lateres i. e. in aris lateribus obductis. Ipsa haec altaria iam dicunt cultum superstitiosum ; ex lege enim mosaica altare de terra erat faciendum vel de lapidibus non sectis vel de lignis setim et aere obducendum (cf. Ex. 20, 24; 271, 1; 30, 1). Perperam censent aliqui (Del. Naeg. Or.) propter lateres nos amandari ad Babyloniam, in Pentateucho enim lateres solum commemorari de aedificiis in Babylonia et Aegypto erectis; sed propius quam Pentateuchus et historiae illae vetustissimae nobis adiacet id quod apud ipsum Isaiam legimus a Samaritanis dictum : lateres ceciderunt (9, 10). Alii (Ges. Hitz. Ewald) tegulas tectorum intelligunt, cum in tectis quoque idololatriam exercitam esse prophetae referant (cf. 4 Reg. 28, 12. Ier. 19, 13; 32, 29. Soph. 1, 5); at vix probabile est tecta vocari lateres; in hebr. suffientes super lateres, thus adolentes, aromata cremantes in honorem idolorum; « apta enim sunt testacea vasa ad incendendos odores quae nullum ex se odorem vi ignis reddere possunt neque etiam aduri; quare olim super lateres suffiebant et odorifera -adolebant » (For.). Cum idololatria varia iunguntur superstitionum genera
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v. 4 « qui habitant in sepulcris et in. delubris idolorum dormiunt, qui comedunt carnem suillam et ius profanum in vasis eorum »; — hebr. qui sedent in sepuleris et im (locis) custoditis pernoctant; prius sane refertur ad necromantiam, ad responsa a mortuis postulanda (ita Osor. Mald. Sa, Mar. etc. et plerique recentiorum). Necromantia enim et evocationes mortuorum in usu erant (cf. 4 Reg. 98, 7. 4 Reg. 24, 6. Is. 8, 19), lege autem prohibebantur (Deut. 18, 11). Alii pauci (Vitringa, Ges. Hahn) explicant de inferiis, feralibus, februationibus, de sacrificiis in sepuleris pro manibus oblatis; sed cur dein sedentes? In locis custoditis pernoctare forte dicitur de celebratione mysteriorum in antris et cavernis facta, vel cum LXX xouóvcat 3v 'évóxvia et cum S. Hier. : « in delubris idolorum, ubi stratis pellibus hostiarum incubare soliti erant, ut somniis futura cognoscerent; quod in fano Aesculapii usque hodie celebrat error ethnicorum multorumque aliorum, quae non sunt aliud nisi tumuli mortuorum ». Syrus : pernoctant in speluncis; Chald. : et cum cadaveribus filiorum hominum morantur; Aq. et Sym. : &v sole Buxcernonpésotg ab)utápsver. De. qua re varios veterum locos vide apud Sanct. Ges. Winer (s. v. somnia) Ros. etc. — Comedere carnem suillam probabilissime refertur ad epulas sacrificales; sues enim in variis sacrificiis esse immolatos certum est (cf. Movers, Phoenizier I p. 219 seq. Ges. Kn. Naeg. Reinke); esus autem eiusmodi carnium etiam profanus severe interdictus erat lege; cf. Lev. 11, "1. 8. Deut. 14, 8. 9 Mach. 6, 18. 21; 71, 1. Fortasse ultimum quoque membrum ad epulas sacrificales refertur vel ad convivia quae cum gentilibus instituuntur, in quibus leges mosaicae de cibis minime observabantur ; communiter vertunt: frusta. abominationum vasa eorum (hebr.) i. e. in vasis suis vel scutris cibi adsunt abominandi. Alii (Fiirst, Kn.) hic cernunt describi legosxoxiay : Vasa i. e. adiumenta et subsidia vel instrumenta quibus res futuras divinare conentur sunt iis frusta ea quae idolis immolabant. In hebr. kethib est p35 quae vox vi verbi (ef. Ps.. 7, 3) discissum, fragmentum significare videtur; qeri h. l. praebet j»w3 ius vel iusculum ; cf. Iud. 6, 19. 20; quam vocem LXX, Syrus et S. Hier. exprimunt et nonnulli codices hebr. et editiones referunt (cf. de Rossi). LXX praeterea aliter iungunt : comedentes carnem suillam et ius (ouv) hostiarum, profana omnia vasa eorum. Syrus : polluentes cadavcribus indumenta sua. Atque eiusmodi mysteriis et superstitionibus initiati se magna superbia prae aliis efferunt de sua munditia et sanctitate insolenter gloriantes : odi profanum vulgus et arceo;
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v. 5 « qui dicunt : recede a me, non appropinques mihi, quia immundus es »! — hebr. proprie «ppropinqua tibi i. e. sta apud te et ideo : procul esto a me (cf. Maid. Mar. For. Malv.), quia sanctus sum tibi, i. e. ne parum reverenter ad me accedens iram numinis in te suscites, cui ego consecratus sum; « ne si hominem sanctissimis sacris initiatum tetigeris, inexpiabilem religionem in te suscipias » (Osor.). Uti sanctuarium rebus profanis laeditur in sacra dignitate, ita numen et sacram suam dignitatem profanari asserunt aliorum attactu. Ergo quo magis abominationibus idolorum: se tradunt, eo magis se sanctos existimant, cum tamen ex lege idololatria maxima sit immundities et abominatio. Ita plerique recentiores verba concipiunt. Atque profecto si tanto cum contemptu veros cultores. Dei tractabant et sibi peculiarem attribuebant dignitatem, quantopere a Deo eiusque lege alieni fuerint satis superque declaratur. Eadem videtur esse sententia S. Hier. : « in tantam dementiam veniunt, ut quicumque eorum non fuerit similis eum quasi perditum detestentur » (sim. Sasb.). Alii id ab eis dici volunt gentilibus, quos arceant a suo convictu, ne quid maculae ab eis traherent (Sanct. Lap. Men. Tir.); delinearetur ergo superbia qua Iudaeus etiam idololatra se efferret contra gentiles (forte similiter ut Rom. 2, 17-21); at de societate gentilium vitata certe non reprehenderentur a propheta; neque ea superbia talis foret iniquitatis, qualem hoc loco post alia scelera et ante gravissimam poenarum denuntiationem exspectamus. Verum quantopere isti iram Dei provocent et quantis poenis sint castigandi, graviter explicatur : « isti fumus erunt in. furore meo, ignis ardens tota die »! — « eritis fumus, ignis ardens qui de meo furore accensus est » (S. Hier.). Deus qui est ignis ardens atque consumens eos apprehendet et incendio immisso eos reddet quasi ignem iugiter ardentem, ut toti quasi in ignem et fumum converti videantur; cf. 1, 315; 5, 24; 9, 18; 10, 17 ; 41, 14; « perpetuo materiam iracundiae meae subiiciunt, ut in illos incendar et indignationis meae flammis eos exuram » (Osor.). Considera quam graviter describatur poenae magnitudo : erunt ignis ardens continuo. Ita autem enormitate scelerum exigitur
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v. 6 « ecce seriptum est coram me; mon tacebo, sed reddam et vetribuam. in sinum eorum; v. "1. iniquitates vestras et iniquitates patrum: vestrorum simul, dicit Dominus, qui sacrificaverunt super montes et super colles exprobraverunt mihi, et remetiar opus eorum primum in sinu eorum »; — tota eorum iniquitas est inscripta in monumentis Dei ad iudicium ; « omnia enim nostra peccata patent Dei oculis et in his scripta sunt libris, de quibus in Daniele legimus : throni positi sunt et libri aperti » (Dan. "1, 10. S. Hier.) ; sim. S. Cyr. ; cf. Deut. 32, 34 : nonne haec abscondita sunt apud me et signata in thesauris meis, ego retribuam eis in tempore et mea est ultio — ita Malv. For. Lap. ; sim. Osor. Sanct. Sasb. Mar. Men. et illustratione a contrario a libro vitae adducta Mald.; censentur enim res nostrae scriptae et repositae apud Deum ; cf. 4, 3; 49, 6. Ps. 138, 16. Ier. 17, 4. Alii decretum Dei et iudicium designari volunt (Vitringa, Hahn, Naeg. Troch.), uti scribi dicitur Iob 13, 96. Ier. 92, 30. Dicit se non quieturum, nisi antea (EN *5 cf. 55, 10. Gen. 39, 91. Lev. 992, 6. Ruth 3, 18. Iud. 15, 7. Del.) plene reddiderit et in eorum sinum et caput verterit facinora illorum ; in sinum metaphora est deprompta a sinu vestimenti in quo munera v. g. et dona reconduntur (cf. Ruth 3, 15. Ps. 78, 12. Ier. 39, 18. Luc. 6, 38). Iniquitates patrum eo sensu puniuntur in filiis, quia uti fit in calamitate quadam universo populo communi, quae maiores peccarunt et filii eorum vestigiis insistentes addiderunt eam tandem ruinam reipublicae attulerunt et eas aerumnas et tribulationes advexerunt, quas nunc luunt. Similis est locutio : implete mensuram patrum vestrorum; « peccaverunt quidem et qui tunc in vivis erant quando haec ab Isaia ' denuntiabantur et qui iam ante vita fuucti fuerant, nondum tamen illam impleverant peccatorum mensuram, ad quam Deus statuerat urbe ac templo deletis gentem illam duro atque aerumnoso exsilio mulctare; impleta ergo ab impia atque infelici posteritate peccatorum mensura quam ad summum fere usque parentes impleverant dederunt filii poenas, quae tam suis quam parentum peccatis debebantur » (Sanct.). Non tacebo i. e. non dissimulabo, non patiar inultum, sed ulciscar (Sasb.) ; cf. 49, 14; 62, 1. Denuo designat idololatriam tamquam omnium malorum fontem et originem : incensum adolebant in montibus et in collibus Deum ignominia afficiebant (hebr.); vide 57, 5 seq. Et hanc idololatriam vocat opus eorum primum, facinora illa iam a longo tempore et fere ab initio foederis patrata (cf. Ez. 20, "1 seq.) quae reliquorum malorum segetem progignebant amplissimam. — Hebr. plerumque concipiunt : et retribuam iis prius mercedem, id quod meriti sunt (cf. Reinke, Net. Rohl. Sein. Del. Naeg. Or.); at cum de improbitate patrum sermo sit et ista iure opus vocari possit primum, pro quo poena repetatur, acceptio illa quam praebent LXX &xc£óoo «& Egtz axo», Syrus et S. Hier. videtur praeferenda, praesertim cum illud prius retribuam indigeat suppletione quam illi utique tacite faciunt sed quae hic non adest: et dein dabo salutem. Sed sensus aeque aptus, immo melior est idem quem simili rerum concursu Christus indicavit dicens : ut veniat super vos omnis sanguis iustus qui effusus est super terram etc. (Matth. 93, 33) ; ita For. explicat addens esse certum numerum certamque mensuram peccatorum quae cum impleatur regna et imperia everti.
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v. 8 « JIfaec dicit Dominus : quomodo si inveniatur granum in botro et dicatur : ne dissipes illud quoniam benedictio est, sic faciam propter servos meos, ut non disperdam totum » ; — hebr. quemadmodum si inveniatur mustum in wva, dicitur : ne perdas... sic faciam ; adest enim in Israel semen sanctum, adest argentum, quod excoctione a scoriis sit purgandum (cf. 1, 25; . 6, 13) ; non tota vinea est corrupta, adsunt boni, utique numero pauci, id quod comparatione exprimitur : in uva id servatur quod bonum est, etsi sit parvum. Servantur ergo reliquiae propter servos meos, sicuti tempore anteacto saepius regnum servatum fuit propter servum meum David; vide 3 Reg. 11, 11-13. 32-39 ; 15, 4. 5. 4 Reg. 8, 19; 19, 34. 2 Par. 21, 71. Uti saepius apud Isaiam iam deprehendimus (cf. 1, 6. 22 seq. 9, 15), comparatio modo instituta in sequentibus declaratur
Verum ex ruina populo intentata secundum normam ab initio aped Isaiam promulgatam reliquiae salvabuntur ;
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v. 9 « et. educam de lacob semen et de Iuda possidentem montes meos, et hereditabunt eam electi mei et servi mei habitabunt ibi »; — ex lacob et ex luda, ex Israelitis sensu strictiore, et ex ludaeis colligentur ad instaurationem theocratiae, revertentur in terram palaestinensem, in terram Domini, quam denuo possidebunt; montes meos cf. 8, 8; 14; 285. Ex. 15, 1'I. Deut. 11, 11. Ez. 34, 13 etc. Indicatür itaque reditus ex exsilio tamquam initium instaurationis ; de qua re vide 14, 1. 9; 40, 3 seq. Os. 2, 15; 3, 5. Am. 9, 8-12. Mich. 2, 12. 13; 4, 6; '1, 11 seq. Iam pauca illa grana in botro cum iis adsit Dei benedictio amplum praebebunt proventum, semen illud parvum in maximam Deo favente excrescet messem, — qui revertentur pace et securitate fruentur
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v. 10 « el erunt campestria in caulas gregum et vallis Achor in cubile armentorum populo meo qui requisierunt me » ; — hebr. et erit Saron in pascua ovium; uti S. Hier. advertit : « pro campestribus in hebr. Saron ponitur; omnis regio circa Lyddam, Ioppen et Iamniam apta -est pascendis gregibus »; cf. 33, 9. Vallis Achor, « in qua quondam maledictio fuit atque supplicium (Iud. 7, 94-26) erit in armentorum requiem » (S. Hier.); vetus illa maledictio vertitur in benedictionem (cf. S. Cyr. Osor. Sasb. Lap.); olim erat populo terram ingredienti vallis illa fatalis, nunc autem erit, ut Osce loquitur 9, 153, vallis ad aperiendam spem. Sita erat in finibus septemtrionalibus tribus Iuda et a Ierichunte septemtrionem versus. Erit igitur terra a parte occidentali (Saron) usque ad orientalem versus Iordanem i. e. regio tota gregibus ovium et armentorum abundans. Vita autem pastoricia symbolum est pacis et tranquillitatis; eodem modo vitam post reditum describit Mich. ", 14. Indolem quoque instaurationis pacificam, a bellico strepitu et pompa mundana remotam, vates delineat; estque symbolum illud eo aptius quia regnum Messiae est regnum pacis (9, 6 ; 11, 6) et ipse Messias tamquam pastor bonus populum suum colliget (40, 11. Ez. 34, 23) qui uti David ex radice Iesse et humili conditione egressus est ad pascendum populum, ita ipse quoque ex trunco lesse exorietur ad regnum pacis fundandum et ad thronum David possidendum (cf. 9, 71; 11, 1). In terrae fertilitate, in pace, in bonorum abundantia et securitate simul declarari ex norma veteris testamenti adesse in populo veram morum sanctitatem, iam saepius animadvertimus (cf. ad Am. 9, 13; comment. in Proph. min. I p. 336 et vide Lev. 26, 3. 5. Deut. 28. 29). Verum non erit pax impiis
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v. 11 «et vos qui dereliquistis Dominum, qui obliti estis montem sanctum meum, qui ponitis Fortunae mensam et libatis super eam,
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v. 49 numerabo vos in. gladio et omnes in caede corruetis, pro eo quod vocavi et non respondistis, locutus sum et non audistis, et faciebatis malum in oculis meis et quae nolui elegistis »! — a Domino alieni et aversi, montis Sion i. e. cultus Dei et promissionum obliti mensam ponunt i. e. lectisternia parant pro Gad et pro Meni libamen implent (hebr.). Gad ut nomen appellativum fortunam dicit (cf. Gen. 30, 14 LXX £v «5yz), ut idolum (cf. Baal Gad) explicant de deo fortunae et in eo cernunt planetam cui a Iove nomen est, quam stellam Arabes maiorem fortunam appellabant, dum stellam cui a Venere nomen est inditum vocent minorem fortunam. Hinc fit, ut Meni de hac stella et de dea eius stellae praeside accipiant communiter (cf. Del.). significet, est valde incertum. Idolum hoe nomine appellatum, utrum alibi occurrat necne, non liquet. Nam nomen Abdmeni, servus Meni, quod in nummis aliquibus aramaico - persicis satraparum legi perhibetur ab aliis dubium esse declaratur (cf. Schrader in Handwoerterb. ed. Riehm p. 980) ; alii vocem comparant cum Mzy,. Mv, (cf. Movers, Phoenizier I p. 650; Kn. Sein.) i. e. cum deo Luno vel dea Luna. Deam Menam etiam novit S. Augustinus, quam praefecerunt menstruis feminarum (Civ. D. 4, 11) et quae testibus Diodoro (9, 56) et Nonno (Dionys. 5, 70 seq.) in Phoenicia et Africa adorabatur (Lel.). Sed tamen valde incertum remanet, num MZ» cum Meni cohaereat ; Del. Or. potius in eam inclinant sententiam adesse nexum cum idolo Arabum antiquorum Manát. Pro iis qui vatem in Babylonia vixisse contendunt iuvat annotate quod Del. dicit totam hanc idololatriae descriptionem ex moribus Babyloniorum illustrari non posse, neque Lenormant (la magie chez les Chaldéens) inter plurima idolorum nomina chaldaica ullum afferre quod ullam cum Gad et Meni prae se ferat similitudinem. Lectisternia apud Dabylonios in usu fuisse patet quidem ex Baruch 6, 297. Dan. 14, 2 et ea quoque innuere videtur: Herodotus (1, 481) ; at sane nemo dixerit ea apud solos Babylonios in usu fuisse; epulae enim sacrificales omnes quid demum sunt nisi mensae diis instructae ? Ssabios quoque per lectisternia fortunae idolum coluisse referunt (Sehrader |. c.) ; et S. Hier. refert : « est autem in cunctis urbibus et maxime in Aegypto et in Alexandria idololatriae vetus consuetudo, .ut ultimo die anni et mensis eorum qui extremus est ponant mensam refertam varii generis epulis et poculum mulso mixtum, vel praeteriti anni vel futuri fertilitatem auspicantes ». LXX praebent : írowdtovreg cQ Outuwovip vpdmehaw xxi mXnpoUvtee «7 10: xipxoux. Macrobius (Saturn. 1, 19) refert ab Aegyptiis daemonem habitum esse solem et «j;a» lunam; si id verum est et si interpres graecus ex hoc more aegyptiaco est explicandus, adest vestigium Meni revera habitam esse deam Lunam. — Syrus in priore membro habet Gad, in alte- TO : temperastis crateres. Aq. et Theod. praebent «& uswe ; Sym. éxvóg uov. Chald. solum in universum de idolis et diis loquitur. Cum emphasi et paronomasia-meni, manithi-alludens ad ipsum nomen planetae eodem verbo utitur vates ad poenam denuntiandam (For. Malv. Sanct. Lap. ete.) v. 12 mumerabo vos in gladio etc. i. e. numeratos vos caedi tradam, unus e vobis non effugiet (Vat. Mar.) vel destinavi vos gladio et omnes vos ad mactationem. vos incurvabitis (hebr.) ; ut scil. vos incurvastis idolis (2, 9), iam incurvate cervices et colla praebete gladio ; incurvare vide 10, 4. Et quattuor demum modis ratio poenae affertur ex eorum contumacia, qua Deo vocanti et continuo docenti restiterunt et ea opere praestiterunt quae Domino sunt abominationi ; cf. 50, 2; 66, 4. Mortem hanc et caedem unam esse ex poenis variis quibus rebelles puniendi sint, ex sequentibus colligitur; quamvis enim dictum sit : omnes vos ad mactationem, tamen alia quoque genera casügationum denuntiantur :
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v. 13 « « propter hoc haec dicit Dominus Deus : ecce servi mei comedent et vos esurietis; ecce servi mei bibent. et vos sitielis;
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v. 44 ecce servi mei laetabuntur et vos confundemini ; ecce servi mei laudabunt prae exsultatione cordis et vos clamabitis prae dolore cordis et prae contritione spiritus ululabitis »; — aitende gradationem : servi Dei iis quae ad vitam necessaria sunt abundabunt, praeterea gaudio fruentur, immo iubilatione exsultabunt (hebr.) prae consolatione animi ; impiis vero, ut iam 3, 4 minatus erat, fulerum panis et. aquae subtrahitur, ad inopiam accedet ignominia et opprobrium, demum corporibus animisque ita malorum mole prementur, ut prae moerore et angustiis vociferentur et eiulent. Illi igitur divinis beneficiis et vera beatitudine affluent, hi bonis spoliati et praesidio divino nudati malis miserrime succumbent. Insuper utrorumque sors longe lateque innotescet
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v. 45 « et dimittelis nomen vestrum in iuramentum electis meis et interficiet te Dominus Deus et servos suos vocabit nomine alio,
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v. 46 in quo qui benedictus est super terram, benedicetur in Deo amen, et qui iurat in terra, iurabit in Deo umen, quia oblivioni traditae sunt angustiae priores et quia absconditae sunt ab oculis meis » ; — poena eorum erit adeo conspicua et horrenda, ut nomen et sors eorum ad diras et imprecationes usurpetur; S. Hier. : « nomen vestrum erit in iuramentum, ut pro malorum exemplo vos habeant et detestentur talia sustinere et iurent sic : non haec patiar quae passus est populus Iudaeorum »; idem explicatius minatur Ieremias : et dabo eos in opprobrium et in parabolam et in proverbium et in maledictionem in universis locis ad quae eieci eos (24, 9); cf. Ier. 29, 32. Ita implebitur quod iam Num. 5, 21 dictum est : detque te Dominus in maledictionem. Porro maledictione omnium obruti misera morte a Domino conficientur ; ita post maledictionem sequitur comminatio mortis, uti idem habes ler. 24, 10. : et mittam in eis gladium et famem et.pestem, donec consumantur de terra. Neque enim illud ef interficiet te est formula imprecationis vel iuramentum exsecrationis quod h.l. a propheta inseratur (Mar. Kn. Or.), sed uti particula et indicatur et forma verbali ipsa demonstratur, mors tamquam poena a Deo infligenda proponitur; ita demum coelitus percussi fiunt in maledictionem, ut ab eorum sorte imprecatio usurpetur. Verba eo sensu esse accipienda etiam eo suadetur quia si formula ipsa iuramenti exsecrationis daretur, alterum. membrum quo comparatio contineretur vix posset deesse; vide Ier. 22, 29 : ponat te Dominus sicut Sedeciam et sicut Achab, quos frixit rex Babylonis in igne; cf. Gen. 48, 20. 1 Reg. 3, 1. — pum igitur impii omnibus sunt horrori et in eorum sorte entem cernitur documentum vindictae divinae, Deus servos suos electos singu-: lari ratione ad sui familiaritatem et bonorum divinorum communionem admittet, ita ut in novam quandam et sublimiorem conditionem evecti novo quoque nomine eoque honorificentissimo ab eo consafutentur. Quale sit nomen, vide ad 62, 2-4 et infra v. 23 : semen benedictorum Domini, vel cogita cum Mald. Sanct. Sasb. 62, 12 : populus sanctus, redempti a Domino; alii nomen cAristianorum designari volunt (S. Hier. Cyr.. Theod. Barh. Pint. For. Mald. Sa, Lap. Calin. Reinke, Bade, Troch. Naeg.), quae acceptio nimis videtur esse ad unum restricta neque ullo modo ante impletionem cognoscibilis; dein adverti debet vocari nomine non eam habere vim, ut nomen debeat revera geri vel in ore hominum versari (cf. ad "1, 14), sed solum rei virtutem vel naturam declarari, Servi Domini ad sublimiorem conditionem prae vetere foedere evecti —id enim in alio nomine imposito iure cernes—iam beata sua felicitate in se omnium oculos convertent, ita quidem ut quicumque sibi bona apprecatur in orbe terrarum, ea sibi apprecetur per Deum fidelem et veracem. Ita ex hebr. (cf. Mald. Mar. Sanct. et recentiores). Cernuntur ergo in servis Domini promissa Dei adeo impleta et tam larga benedictio effusa, ut omnium vota illam appetant conditionem et in ea Deum veritatis et fidel sese eximio modo manifestasse fateantur. Unde cultus quoque veri Dei in orbem terrarum propagabitur, quae cultus diffusio uno cultus genere, iurisiurandi scil. sacramento, declaratur (cf. 19, 18; 45, 24; 48, 1), cum iam in orbe terrarum per Deum veritatis omnes iurent, eum igitur Dominum supremum agnoscant et venerentur. Ita per servos Domini cognitio Dei inferetur gentibus (cf. 42, 12). Haec autem cultus Dei propagatio plurimum promovebitur, quia Deus servos suos ea bonorum copia et ea consolatione donabit, ut priores angustiae et clades iam oblivioni omnino tradantur; insuper ea sanctitate nova haec rerum instauratio praedita erit, ut veteres illae aerumnae etiam ab oculis Domini abscedant, i. e. ut Deus malorum praeteritorum iam non recordetur ad ea denuo inducenda (cf. Mald.); quod enim longe abest, absconditum esse dicitur ab oculis (Sanct.); unde quia Deus novae theocratiae iam non illaturus est eas castigationes quibus veterem punivit et erudivit, illae absconditae esse dicuntur ab oculis Domini, illarum Deus iam non recordari perhibetur venia et indulgentia copiosissime collata, qua damna vetera eximie sunt reparata. Unde quantopere nova rerum conditio prae vetere eminentior futura sit, pluribus deinceps explicatur. simam ex consilio divino quo Deus creaturam suam ad summum quoddam gloriae fastigium perducere decreverit et regnum gloriae coelum terramque complectens condere statuerit;
65:17
v. 17 « Ecce enim ego creo coelos novos et terram novam; et non erunt in memoria priora et non ascendent super cor » ; — i. e. priora iam non in mentem venient, iam non de illis occurret vel habebitur cogitatio. Statim ultima illa perfectio proponitur ad quam regnum Dei demum sit adducendum, quando revera coeli novi et nova terra consummatione saeculorum facta Dei gloriam et gloriam filiorum Dei annuntiabunt (cf. Rom. 8, 91. 9 Petr. 3, 13. Apoc. 21, 1). Ut enim beatitudo illa quam Deus servis suis parat in summa sua perfectione exhibeatur et ut talis maledictioni illi et morti cui adversarii Dei succumbent efficaciter opponatur, iuremerito vates salutem messianicam describit qua coeli et terra nova gloria eaque perpetua donantur, quo facilius ex innovatione et gloria in ipsam creaturam redundante ad gloriam servorum Dei fiat conclusio. Quod supra 81, 6. 16 vates indicaverat, hic iam aperte declarat. Nova ergo theocratia innovationem et gloriam coeli et terrae efficiet, de qua demum in consummatione saeculorum futura libris novi foederis edocemur. Sed per se patet totam illam gloriam et innovationem non statim exorituram, verum per gradus quosdam et post indeterminata temporum spatia ad eam esse perveniendum. Describit ergo vates etiam hoc loco theocratiam ex illa gloria ad quam tandem erit adducenda stadiis intermediis atque intervallis relictis; et apte quidem ita describit, quia ex consummata illa gloria quasi uno conspectu exhibetur, quantum sit illud quod Deus praeparaverit diligentibus se. Ita locus iste duce doctrina in sacris libris proposita exponendus videtur. Ea enim expositione verborum proprietas omnino servatur, quae eadem cernitur 9 Petr. 3, 43. Apoc. 91, 4 seq.; habetur veritas rei, quia creatura revera erit glorificanda, et apte hoc gloriae fastigium et praecedentem descriptionem sortis bonorum absolvit et subsequentem eminentiam novae theocratiae orditur. Neque alienum est ab lsaia, ut ab ultima quasi rei perfectione exorsus eaque summatim proposita ad alia descendat intermedia et viam delineet qua ad summum illud erit perveniendum (cf. 9, 9; 52, 13; 54, 1; 60, 1)- De illa innovatione audi S. Hier. : « qui novitatem commutationem in melius et non elementorum arbitantur interitum. illo utuntur exemplo Ps. 101, 26. 27, in quo perspicue demonstratur perditionem et interitum non abolitionem in nihil, sed commutationem sonare in melius ; quod intelligens et Paulus apostolus loquebatur : praeterit enim figura huius mundi (1 Cor. 7, 31) ; consideremus quid dixerit : figura praeterit, non substantia ». Alii in eoelis novis novaque terra loeutionem cernunt hyperbolicam, qua ' magna quaedam et incredibilis mutatio in melius significetur (Mald. Sanct. sim. Osor.) vel designari nova de coelo auxilia, nova de terra beneficia (S. Tliom.) vel dici novos coelos, quia laetis cuneta videantur pulchriora (Mar.); sed haec utut veri aliquid continent, tamen verba adeo ampla et clara nimis extenuant. Alii in novis coelis terraque nova simpliciter cernunt Christi Ecclesiam hisce in terris institutam. et degentem (cf. S. Ephr. Pint. For. Lap. Men. Tir. Reinke, Bade), monentes in subsequentibus ea efferri quae non in beata aeternitate sed hisce in terris et in via ad patriam eveniant et Ecclesiam revera dici posse novum mundum, multo augustiorem et pulchriorem isto quem cernimus. Haee quidem vera sunt ; at in v. 17 de Ecclesia in terra constituta sermonem esse non evincunt. Nam docente revelatione verba aliquid etiam augustius sonant; cur ergo id hoc loco excludatur ? Nonne prophetarum est res describere ex summa et ultima perfectione ? Idque praeprimis valet in exhibenda salute messianica, quae uti revera aeternitatem complectitur et in ea tandem omni suo splendore et beatitate possidetur, ita eam proponunt haud infrequenter ea amplitudine et. pulehritudine iisque effectibus quae non adsunt nisi in aeternitate. [dem poteris etiam quandoque in subsequentibus observare ; felicitas enim describitur talis qualis vere haberi nequeat hisce in terris ; quamvis igitur describatur tamquam in conditione terrestri conclusa, tamen huius terrae limites excedere et superare videtur. Unde potiore iure explicabimus v. 17 de beata temporum plenitudine. Tempus et aeternitatem simul hoc versu comprehendi Troch. censet; at melius Sasb. Calm. de creaturae immutatione gloriosa capiunt; et inde ultima verba ita exponit Sasb. : « coelum et terra quae iam admiramini non erunt,semel. comparanda cum illis coelis et illa terra quae erunt post resurrectionem et omnia post resurrectionem erunt multo praestantiora » Novos coelos novamque terram iri praeparatum creatione et innovatione Ierusalem tali, ut fiat sanctitatis sedes, exponitur
65:18
v. 18 « sed gawdebitis et exsultabitis usque in sempiternum in his quae ego creo, quia ecce ego creo lerusalem exsultationem et populum eius gaudium » ; — in hoc versu propheta ab ultima perfectione regni messianici quae futura est in aeternitate, a coelis novis et terra nova, descendit ad conditionem temporalem eiusdem regni, quam ita exhibet, ut centrum veteris theocratiae et ipsa vetus theocratia — loquitur enim de Ierusalem et de populo theocratico — dicatur nova quadam creatione immutari adeo ut fiat exsultatio et gaudium. Idcirco magna quaedam annuntiatur innovatio quae ex parte Dei considerata sit creatio, ergo opus Dei modo quodam eximio ad efficientiam Dei referendum, ex parte vero veteris theocratiae talem inducat rerum mutationem, ut qui antea ob violationem foederis erant exsecrationi et aerumnis traditi iam non spirent nisi laetitiam et gaudium et hanc felicitatem etiam cum aliis communicent. Nova ergo theocratia adumbratur tamquam fons gaudii et exsultationis, tamquam verae felicitatis scaturigo ; unde bene in hebr. laetamini et exsultate in perpetuum de tali Dei creatione, qua implebitur quod dictum est 60, 5 seq. 61, 3 et 62, 3. Quanta indicetur rerum mutatio usu nominum abstractorum, facile patet comparatione instituta cum 49, 14 et 51, 18 seq. ; « nunc creata dicitur lerusalem gaudens et exsultans, quialonge meliorem statum nacta est quam cum sederet lugens et sordida » (Sanct.). Et quanta sanctitas futura sit in hac creatione divina, pulcherrime delectatione ea describitur qua Dominus sibi in ea complacet
65:19
v. 19 « ef exsultabo in Ierusalem et gaudebo in populo meo et non audietur in eo ultra vox fletus et vox clamoris »;, — in gaudio Domini vide delineatam ex unà parte eximiam sanctitatem in theocratia relucentem, ex altera parte Dei amicitiam et benevolentiam et tenerrimam illam curam et ingens desiderium quo singulorum salutem prosequitur. Ergo consistit regnum fundatum in iudicio et iustitia (9, 7), nunc est Ierusalem plantatio fidelis, vinea meri, germen plantationis ad glorificandum (cf. 21, 9; 54, 12 seq. 60, 21). Simul cum ablatione peccati cessant aerumnae et afflictiones et oppressiones; delineatur sanctitas ratione habita temporis prophetae, quo propter iniquitatem eiulatus et clamores oppressorum audiebantur. In oratione precatus erat vates ne perpetuo irasci vellet Deus, respondet Dominus quod non solum populus gaudebit sed ipse quoque exsultaret (For.). En quam abunde orationem vatis se suscepturum atque impleturum spondet! Novae theocratiae conditio felix et Deo accepta iam variis imaginibus ex norma veteris legis depromptis accuratius delineatur. Et primo quidem morte immatura neminem iri abreptum, verum longaevitatem fore illam quam in priscis patriarchis origini generis nostri proximis adfuisse sacrae literae docent
65:20
v. 90 « non erit ibi amplius infans dierum et senez qui non impleat dies suos, quoniam puer centum. annorum morietur et peccator centum annorum maledictus erit »; — hebr. et non erit inde (scil. ex lerusalem) amplius infans dierum per pauculos solum dies vivens; omnes implebunt dies suos et tanta erit longaevitas ut si quis centum annos natus moreretur, is tamquam puer mortem obiisse censeretur vel tamquam peccator morte praematura abreptus crederetur ; verte hebr. nam puer (tamquam) centum annos natus moreretur et. peccator (tamquam) centum annos natus maledicto abriperetur. Quid sibi vult haec longaevitas? hi dies ligni (v. 99) ita ut homines iuturnitatem ar- "borum assequantur? Duo puto a propheta spectari. Primo eum velle in vita diuturna quam homines magni aestimant et quae 1n sacra quoque Scriptura ut merces virtutis proponitur (Ex. 20, 12. Deut. 5, 16) statum eum designare, qui bonis omnibus abundet et imaginem quandam exhibeat sanctitatis perfectae et ipsa. vitae longaevitate quam maxime similis depingatur vitae quae in paradiso fuisset transigenda. Secundo eum indicare in novo rerum ordine normas illas pro vetere fixas iam non eodem modo valere; nam ibi valet : defecerunt anni eorum (peccatorum) cum festinatione (Ps. 17, 33) et viri sanguinum et dolosi non dimidiabunt dies suos (Ps. 94, 24); generatim in vetere lege poenae temporales ,. transgressoribus erant propositae; sed alia erit indoles novae legis. modo esse accipiendam existimo quo supra sirhiles descriptiones tamquam symbola rerum explicatae fuerant (2, 4; 414, 6; 44, 9; 43, 90 etc.). Vitam ergo beatam Deoque gratam et novam rerum conditionem a vetere diversam vates exhibet depingens diuturnitatem vitae ; ad quam descriptionem clarius efferendam etiam ultima pars versus referri debet sensu conditionato : si quis centum annos natus moreretur, iuvenis mortem obiisse censeretur vel existimaretur peccator Dei maledictione sublatus ; tanta ergo erit longaevitas, in qua simul quantus sit vitae vigor, quantum robur corporis, quanta rerum omnium salubritas describitur. Hisce autem omnibus imago constituitur et symbolum. vitae felicissimae ; symbolum vero non eodem modo quo describitur impletum iri res est satis perspicua. Eandem felicitatem et sanctitatem, cuius indicium est prosperitas, ulterius vates exhibet
65:21
v. 21 « et aedificabunt domos et habitabunt et plantabunt. vineas et comedent. fructus earum;
65:22
v. 99. non aedificabunt et alius habitabit, non plantabunt et alius comedet ; secundwm enim dies ligni erunt dies populi mei et opera manuum eorum inveterabunt » ; — in lege mosaica transgressoribus hae intentantur minae : frustra seretis sementem: quae ab hostibus devorabitur (Lev. 26, 16); domum aedifices et non habites in ea; plantes vineam et non vindemies eam; fructus terrae et omnes labores tuos comedat populus quem ignoras (Deut. 28, 30. 33), quorum singula quoties rebellibus evenerint, testes sunt libr historici (Iud. 3, 8. 14; 6, 4; 10, 9 etc.) et ipse Isaias (1, 7). Quia igitur haec cum manifesta allusione ad legem mosaicam iam non fore dicuntur quae alias pro peccatis infligi solebant, aperte status quidam pietatis et sanctitatis ratione symbolica describitur secundum normam Israelitis ex lege notam. Praeterea in illa prosperitate delineari bonorum spiritualium abundantiam facile concipitur, quia ipsa prosperitas indicium est divinae in populum benevolentiae et liberalitatis. Membrum ultimum verte ex hebr. et opera manwuwn suarum plene consument electi mei, iis integre et perfecte fruentur et quam diutissime perfruentur ; ita esse potest longaevitas ratio, cur quae plantaverint ipsi comedere dicantur. Dies ligni intellige spatium quo arbores vivere et florere solent, sicut cedrus, quercus, terebinthus, quae per plura saecula virent vegetae. Fortasse haec pars a suo loco qui esse videtur in v. 20 casu quodam est remota (uti accidit 38, 21, 22); verba enim ea melius ad illum versum conveniunt quam hoc loco, nisi dicere malueris cum Mald. : tamdiu unusquisque vivet in populo, quamdiu vinea quam plantavit duraverit, ut comedat omnes fructus eius, vel explicaveris cum Sanct. non de vitae diuturnitate sed de vita, in qua splendor et viror non marcescat; ergo semper vegeti et valentes ad comedendum, quamdiu vivunt? Sed du- Benedictio divina ulterius cernitur
65:23
v. 23 « electi mei non laborabunt frustra jweque. generabunt in. conturbatione, quia semen benedictorum Domini est et nepotes eorum cum eis »,; — iam spes eorum et exspectatio non falletur; hebr. neque generabunt ad. terrorem vel exitium repentinum; liberos scil. non procreabunt qui morte immatura vel strage hostili vel alio infortunio sint auferendi. Notat S. Hier. : « neque generabunt in maledictione, et ut in hebr. expressius ponitur eig &vozxpEfav h. e. ut esse desistant »; LXX ei; xa:zpx», idem Syrus. De voce hebr. vide Lev. 26, 16. Ps. 8, 33. Ier. 15, 8. Iis autem favoribus donantur quia sunt a Deo benedicti ; nepotes ipsorum cum eis i. e. ipsi erunt longaevi neque nepotes eorum morte praematura abripientur. Et quantopere Deus promptus paratusque sit ad favores favoribus addendos, insigni modo describitur
65:24
v. 24 « eritque antequam clament, ego exaudiam; adhuc illis loquentibus, ego audiam »; — plus promittit quam 64, 5 vates. commemorat, plus quoque quam 30, 19 proponitur. Quam primum desiderium mente animoque concipitur, antequam verbis voceque pronuntiatur et Dei gratia pro eo imploratur, Deus spondet se responsurum (hebr.), illis adhuc orantibus se exauditurum. Qua loquendi ratione « explicatur benevoli animi singulare studium, qui sic est in aliorum causam intentus, ut non solum vocem aut orationem audiat, sed latentes animi atque silentes motus » (Sanct.). Hoc S. Hier. illustrat ex crebris apostolorum miraculis : « loquentibus enim et clamantibus apostolis et apostolicis viris Dominus signorum magnitudine respondebat ». Tam praeclare igitur Deus respondet ad petitionem prophetae salvabimur? in 64, 5 et ad illa suspiria : ne irascaris, pater noster es tu etc. (64, 8. 9). Absolvitur salutis eximiae descriptio symbolo illo regni pacis quod fere ex 11, 6 seq. depromitur :
65:25
v. 25 « lupus et agnus pascentur simul, leo et bos comedent paleas et serpenti pulvis panis eius ; non nocebunt neque occident in omni monte sancto meo, dicit Dominus »; — vide ad 11, 6-9. Gloria enim regni messianici etiam in creaturam redundabit; quo sensu et quo modo vide quae notavi ad 11, 6; de qua re quoque vide ad Os. 2, 21; 4, 3. Am. 9, 13. Ioel 3, 48. Mich. 7, 14. Hab. 3, 41. Soph. 1, 3. Bestiae feroces domitae cernuntur in ea imagine et pacificae; eo symbolo vis nativa regni messianici declaratur. Serpenti, cuius 11, 6 non est facta mentio, panis assignatur pulvis cum manifesta allusione ad Gen. 3, 14; ergo maledictio illa in serpentem prolata effectum tulisse hoc loco dicitur, ergo diabolus qui in serpente maledictione percellitur hoc symbolo serpentis pulverem comedentis victus atque prostratus declaratur. Eius potentia est superata : nunc princeps huius mundi eiicietur foras. Uti in paradiso serpens erat in- Strumentum diaboli, diabolus igitur se viribus naturalibus abuti posse ad malum peragendum ostendit, ita plane consequens est etiam in serviiute corruptionis cui creatura subiecta est (Rom. 8, 21) diabolum suas agere partes et suas immiscere fraudes. Unde Christus triumphator etiam creaturam liberat a servitute illa; liberat eam iam per benedictiones Ecclesiae, cernitur illius liberatio et elevatio in sacramentalibus et sacra- "mentis, in quibus creatura quasi vehiculum fit et instrumentum beneficiorum divinorum, modo gloriosiore eam liberabit et elevabit in glorificatione filiorum Dei. Interea autem symbolo illo quanta vis pacis insit regno messianico delineatur et quantopere fracta sit et victa potentia Deo adversaria. Demum ex pace illa in creataram redundante et ferocissima quaeque edomante quae sit salutis excellentia et beatitas ut rite colligamus et perpendamus admonemur.
65:2
… bird in flight, a ship, the letters T and Φ) and above all by the types of the Old Testament applied by the Fathers: Gen. 47, 14-19, Jacob blesses Ephraim and Manasseh with crossed arms; Ex. 17, 11, Moses prays with raised hands for the fighting people; Is. 65, 2, "I have spread out my hands." In Eph. 3, 18, the Fathers find the four dimensions of the cross.
65:8
The following year, 345, Aphrahat wrote yet another Demonstration entitled On the Grape (with an allusion to Is. 65:8), with which a new alphabetical series of writings seems to begin, but which remained its sole representative.
65:10
… Haš-Šarōn). - 1. Biblical name of the stretch of the Palestinian plain that extends along the coast from Carmel as far as Jaffa, celebrated for its fertility (Is. 35:2), for the abundance of its pastures (Is. 65:10; 1 Par. 27:29), for its meadows flowering with narcissi and anemones (Cant. 2:1).
65:11
Gad (Heb. Gad «Fortune», «Happiness»)
… Gad «Fortune», «Happiness»). - A pagan deity, of whom the Bible speaks only in Is. 65:11; nevertheless it appears as a component of certain theophoric names, such as Baalgad (Josh. 11:17; 12:7; 13:5) and Magdalgad (ibid. 15:37).
65:16
… 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 …
65:17
"New heavens and a new earth" are likewise simple images, to express the profound renewal that the Messiah will bring about among men (Isa. 65:17; 66:22; 2 Pet. 3:13; cf. the παλιγγενεσία of Matt. 19:28; the καινὴ κτίσις of Gal. 6:15; 2 Cor. 5:17; the passage from death to life of John 5:24-28; E. B. Allo, op. cit., p. 325). …
65:20
… Such a concept of missing an end, of not reaching a goal, is moreover quite clear in the Hebrew and Greek term usually used to indicate sin (ἁμαρτία = to fail, to miss the mark: cf. Is. 65:20, Ps. 25:8, where the delinquentius in via are not those whom a sin stops along the way, but those who miss the goal).
65:25
… The cessation of this instinctive opposition will characterize the messianic age (Is. 11, 6; cf. 65, 25). Weak, inexperienced and in need of guidance and protection (cf. Nathan's apologue II Sam. 12, 3-4), the lamb requires as its correlative the shepherd (cf. Dante, Par. IX, 131 …
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.