More of the reprobation of the Jews, and of the call of the Gentiles.
God who filleth heauen and earth, wil dwel in the hart of the humble. 3. For the sinnes of the Iewes Ierusalem shal be destroyed. 5. The faith of Christ shal be propagated by the preaching of the Apostles. 15. And Christ coming to iudge, 19. al shal receiue according to their desertes.
1Thus saith the Lord: Heaven is my throne, and the earth my footstool: what is this house that you will build to me? and what is this place of my rest?Queste cose dice il Signore: Il cielo è mio seggio, e la terra sgabello a' miei piedi: che casa è quella, che voi edificherete per me, e che luogo è quello, dov' io riposi?THVS sayth our Lord: Heauen is my seate, and the earth my foote stoole: what is this house that you wil build to me? and what is this place of my rest?Hæc dicit Dominus: Cælum sedes mea, / terra autem scabellum pedum meorum. / Quæ est ista domus quam ædificabitis mihi ? / et quis est iste locus quietis meæ ? 2My hand made all these things, and all these things were made, saith the Lord. But to whom shall I have respect, but to him that is poor and little, and of a contrite spirit, and that trembleth at my words?Queste cose tutte le fece la mano mia, e furon fatte tutte quante, dice il Signore: ma verso di chi volgerò io il mio sguardo, se non al poverello, e all'uom contrito di spirito, e che trema alla mia parola?My hand hath made al these thinges, & al these thinges haue bene done, sayth our Lord. But to whom shal I haue respect, but to the poore litle one, and the contrite of spirit, and him that trembleth at my wordes?Omnia hæc manus mea fecit, / et facta sunt universa ista, / dicit Dominus; / ad quem autem respiciam, nisi ad pauperculum, / et contritum spiritu, et trementem sermones meos ? 3He that sacrificeth an ox, is as if he slew a man: he that killeth a sheep in sacrifice, as if he should brain a dog: he that offereth an oblation, as if he should offer swine’s blood; he that remembereth incense, as if he should bless an idol. All these things have they chosen in their ways, and their soul is delighted in their abominations.Colui, che immola un bue, è come chi uccide un uomo: chi scanna un agnello, come chi taglia il capo ad un cane: chi l'obblazione offerisce, come chi presentasse sangue di porco: chi dell'incenso ricordasi, come chi bene dicesse un simolacro. Tutte queste cose hanno essi elette secondo le loro inclinazioni, e l'anima loro ha amate le loro abbominazioni.He that immolateth an oxe, is as he that should stay a man: he that killeth a sheepe in sacrifice, as he that should braine a dog: he that offereth oblation, as he that should offer swines bloud: he that remembreth frankincense, as he that should blesse an idol. Al these thinges haue they chosen in their wayes, and in their abominations their soule is delighted.Qui immolat bovem, quasi qui interficiat virum; / qui mactat pecus, quasi qui excerebret canem; / qui offert oblationem, quasi qui sanguinem suillum offerat; / qui recordatur thuris, quasi qui benedicat idolo. / Hæc omnia elegerunt in viis suis, / et in abominationibus suis anima eorum delectata est. 4Wherefore I also will choose their mockeries, and will bring upon them the things they feared: because I called, and there was none that would answer; I have spoken, and they heard not; and they have done evil in my eyes, and have chosen the things that displease me.Quindi io pure imiterò le lor derisioni; e le cose, che temevano, manderò sopra di loro, perchè chiamai, e non fu chi rispondesse; parlai, e non mi diedero retta, e fecero il male sugli occhi miei, e vollero quel, ch'io non voleva.Wherfore I also wil choose their delusions: and the thinges that they feared, I wil bring to them: because I called, and there was none that would answer: I haue spoken, and they heard not: and they haue done euil in mine eies, and haue chosen the thinges that I would not.Unde et ego eligam illusiones eorum, / et quæ timebant adducam eis; / quia vocavi, et non erat qui responderet; / locutus sum, et non audierunt; / feceruntque malum in oculis meis, / et quæ nolui elegerunt.
5Hear the word of the Lord, you that tremble at his word: Your brethren that hate you, and cast you out for my name’s sake, have said: Let the Lord be glorified, and we shall see in your joy: but they shall be confounded.Udite la parola del Signore, voi, che alla parola di lui tremate: I vostri fratelli, che vi odiano, e a causa del nome mio vi rigettano, hanno detto: si glorifichi il Signore, e nella vostra letizia noi lo riconosceremo. Ma eglino saran confusi.Heare the word of our Lord, ye that tremble at his word: your brethren that hate you, and reiect you for my name sake, haue sayd: Let the Lord be glorified, & we shal see in your ioy: but they shal be counfounded.Audite verbum Domini, / qui tremitis ad verbum ejus. / Dixerunt fratres vestri odientes vos, / et abjicientes propter nomen meum: / Glorificetur Dominus, / et videbimus in lætitia vestra; / ipsi autem confundentur. 6A voice of the people from the city, a voice from the temple, the voice of the Lord that rendereth recompense to his enemies.Voce del popolo dalla città, voce del tempio, voce del Signore, che rende la mercede a' suoi nemici.A voice of people from the citie, a voice from the temple, the voice of our Lord repaying retribution to his enemies.Vox populi de civitate, / vox de templo, / vox Domini / reddentis retributionem inimicis suis. 7Before she was in labour, she brought forth; before her time came to be delivered, she brought forth a man child.Prima di aver le doglie ella ha partorito: prima del tempo di partorire e ella ha partorito un maschio.Before she traueled, she brought forth, before her time came to be deliuered, she brought forth a man childe.Antequam parturiret, peperit; / antequam veniret partus ejus, / peperit masculum. 8Who hath ever heard such a thing? and who hath seen the like to this? shall the earth bring forth in one day? or shall a nation be brought forth at once, because Sion hath been in labour, and hath brought forth her children?Chi udì mai cosa tale? E chi vide cosa simile a quella? La terra partorisce ella in un giorno? Ovvero è egli partorito un popolo tutto insieme? Ma i Sionne si senti gravida, e partorì i suoi figli.Who euer heard such a thing? and who hath sene the like to this? why, shal the earth trauel in one day? or shal a nation be brought forth together, because Sion hath traueled, and brought forth her children?Quis audivit umquam tale ? / et quis vidit huic simile ? / numquid parturiet terra in die una, / aut parietur gens simul, / quia parturivit et peperit / Sion filios suos ?
9Shall not I that make others to bring forth children, myself bring forth, saith the Lord? shall I, that give generation to others, be barren, saith the Lord thy God?Forse io, che altri fo partorire, io o pur non partorirò, dice il Signore? Io, a che altrui do discendenza sarò sterile, o dice il Signore Dio tuo?Shal not I that make others to bring forth children, my self bring forth, saith the Lord? shal I, that geue generation to others, be barren, sayth the Lord thy God?Numquid ego qui alios parere facio, ipse non pariam ? / dicit Dominus. / Si ego, qui generationem ceteris tribuo, sterilis ero ? / ait Dominus Deus tuus. 10Rejoice with Jerusalem, and be glad with her, all you that love her: rejoice for joy with her, all you that mourn for her.Congratulatevi con Gerusalemme, ed esultate con lei tutti voi, che la amate; rallegratevi con lei grandemente voi tutti, che piangete per lei;Reioyce with Ierusalem, and be ioyful in her al ye that loue her: be glad with her in gladnes al ye, that mourne vpon her,Lætamini cum Jerusalem et exsultate in ea, / omnes qui diligitis eam; / gaudete cum ea gaudio, / universi qui lugetis super eam: 11That you may suck, and be filled with the breasts of her consolations: that you may milk out, and flow with delights, from the abundance of her glory.Così voi succhierete alle sue mammelle la consolazione, e ne sarete satolli; e copia grande di delizie trarrete dalla splendida gloria di lei.that you may sucke, and be filled of the breast of her consolation: that you may milke, and flow with delightes in al maner of her glorie.ut sugatis et repleamini / ab ubere consolationis ejus; / ut mulgeatis et deliciis affluatis / ab omnimoda gloria ejus. 12For thus saith the Lord: Behold I will bring upon her as it were a river of peace, and as an overflowing torrent the glory of the Gentiles, which you shall suck; you shall be carried at the breasts, and upon the knees they shall caress you.Imperocché queste cose dice il , Signore: Ecco che io volgerò sopra di lei come un fiume di pace, e come torrente, che inonda la gloria delle genti: voi succhierete il suo latte: sul seno di lei sarete portati, e sulle ginocchia vi faranno carezze.Because thus saith our Lord: Behold I wil decline vpon her as it were a floud of peace, and as a torrent ouerflowing the glorie of the Gentiles, which you shal sucke: at the breasts you shal be caried, & vpon the knees they shal speake you fayre.Quia hæc dicit Dominus: / Ecce ego declinabo super eam quasi fluvium pacis, / et quasi torrentem inundantem gloriam gentium, / quam sugetis: / ad ubera portabimini, / et super genua blandientur vobis.
13As one whom the mother caresseth, so will I comfort you, and you shall be comforted in Jerusalem.Come una madre accarezza il bambino, così io consolerò voi, e vostra consolazione sarà in Gerusalemme.As if the mother would speake one fayre, so wil I comfort you, and in Ierusalem you shal be comforted.Quomodo si cui mater blandiatur, / ita ego consolabor vos, / et in Jerusalem consolabimini. 14You shall see and your heart shall rejoice, and your bones shall flourish like an herb, and the hand of the Lord shall be known to his servants, and he shall be angry with his enemies.Voi vedrete, e si rallegrerà il cuor vostro, e le ossa vostre rinverdiranno com'erba, e sarà conosciuta la man del Signore da' suoi servi; ma il suo sdegno farà egli provare a' suoi nemici.You shal see, and your hart shal reioyce, and your bones shal spring as an herbe, and the hand of our Lord shal be knowen to his seruants, and he shal be wrath with his enemies.Videbitis, et gaudebit cor vestrum, / et ossa vestra quasi herba germinabunt: / et cognoscetur manus Domini servis ejus, / et indignabitur inimicis suis. 15For behold the Lord will come with fire, and his chariots are like a whirlwind, to render his wrath in indignation, and his rebuke with flames of fire.Perocché ecco che il Signore verrà col fuoco, e il cocchio di lui sarà come un turbine, per ispandere nella sua indegnazione il suo furore, e la sua vendetta dell'ardor delle fiamme:Because loe our Lord wil come in fyre, and his chariotes as a whirlewind, to render his furie in indignation, and his rebuking in flame of fyre:Quia ecce Dominus in igne veniet, / et quasi turbo quadrigæ ejus, / reddere in indignatione furorem suum / et increpationem suam in flamma ignis: 16For the Lord shall judge by fire, and by his sword unto all flesh, and the slain of the Lord shall be many.Perchè il Signore cinto di fuoco, e di sua spada farà giudizio di tutta la carne, e il numero di quegli, che il Signore ucciderà, sarà grande:because our Lord shal iudge in fyre, and in his sword to al flesh, and the slaine of our Lord shal be multiplied,quia in igne Dominus dijudicabit, / et in gladio suo ad omnem carnem; / et multiplicabuntur interfecti a Domino, 17They that were sanctified, and thought themselves clean in the gardens behind the gate within, they that did eat swine’s flesh, and the abomination, and the mouse: they shall be consumed together, saith the Lord.Quei, che si santificavano, e credevan di farsi puri negli orti dietro la porta, quei, che mangiavan carne di porco, e cose abbominevoli, e i sorci, periran tutti insieme, dice il Signore:they that were sanctified, and thought them selues cleane in the gardens behind the gate within, they that did eate swines flesh, and abomination and the mouse: they shal be confounded, sayth our Lord.qui sanctificabantur et mundos se putabant in hortis / post januam intrinsecus, / qui comedebant carnem suillam, / et abominationem et murem: / simul consumentur, dicit Dominus.
18But I know their works, and their thoughts: I come that I may gather them together with all nations and tongues: and they shall come and shall see my glory.Ma io le opere loro, e i loro pensieri vengo a raunare con tutte le genti, e con tutte le lingue, e verranno, e vedran la mia gloria.But I know their workes, and their cogitations: I come that I may gather together with al nations and tongues: and they shal come and shal see my glorie.Ego autem opera eorum et cogitationes eorum / venio ut congregem, / cum omnibus gentibus et linguis: / et venient, et videbunt gloriam meam. 19And I will set a sign among them, and I will send of them that shall be saved, to the Gentiles into the sea, into Africa, and Lydia them that draw the bow: into Italy, and Greece, to the islands afar off, to them that have not heard of me, and have not seen my glory. And they shall declare my glory to the Gentiles:Ma alzerò tra di esse un segno, e di que', che saranno salvati, ne spedirò alle genti pel mare, nell'Africa, nella Lidia (a genti, che scoccano saette), e per l'Italia, e per la Grecia, alle rimote isole, a genti, che non han sentito parlar di me, e non han veduto la mia gloria. E la mia gloria annunzieran quelli alle genti:And I wil put a signe in them and I wil send of them, that shal be saued, to the Gentiles into the sea, into Afrike, and Lydia them that hold the arrow: into Italie, and Greece, to the ilandes farre of, to them that haue not heard of me, and haue not sene my glorie. And they shal shew forth my glorie to the Gentiles:Et ponam in eis signum, / et mittam ex eis qui salvati fuerint, ad gentes / in mare, in Africam, et Lydiam, tendentes sagittam; / in Italiam et Græciam, / ad insulas longe, / ad eos qui non audierunt de me, / et non viderunt gloriam meam. / Et annuntiabunt gloriam meam gentibus; 20And they shall bring all your brethren out of all nations for a gift to the Lord, upon horses, and in chariots, and in litters, and on mules, and in coaches, to my holy mountain Jerusalem, saith the Lord, as if the children of Israel should bring an offering in a clean vessel into the house of the Lord.Ed ei condurranno tutti i fratelli vostri di tutte nazioni in obblazione al Signore su' cavalli, su' cocchi, nelle lettighe, su' muli, e su' carri al monte mio santo di Gerusalemme, dice il Signore, come quando i figliuoli d'Israele portano in un mondo vaso l'offerta alla casa del Signore.and they shal bring al your brethren of al nations a gift to our Lord, vpon horses, and in chariotes, & in horse litters, & on mules, and in coches, to my holie mountaine Ierusalem, sayth our Lord, as if the children of Israel should bring in a gift in a cleane vessel into the house of our Lord.et adducent omnes fratres vestros / de cunctis gentibus / donum Domino, / in equis, et in quadrigis, et in lecticis, / et in mulis, et in carrucis, / ad montem sanctum meum / Jerusalem, dicit Dominus: / quomodo si inferant filii Israël munus / in vase mundo in domum Domini. 21And I will take of them to be priests, and Levites, saith the Lord.E di questi io ne sceglierò de' sacerdoti, e de' Leviti, dice il Signore:And I wil take of them to be priestes, and leuites, sayth our Lord.Et assumam ex eis / in sacerdotes et Levitas, dicit Dominus.
22For as the new heavens, and the new earth, which I will make to stand before me, saith the Lord: so shall your seed stand, and your name.Imperocché come i nuovi cieli, e la nuova terra, ch'io fo stare alla mia presenza: così starà la stirpe vostra, e il vostro nome, dice il Signore.Because as new heauens, and a new earth, which I make to stand before me, sayth our Lord: so shal your sede stand, and your name.Quia sicut cæli novi et terra nova, / quæ ego facio stare coram me, dicit Dominus, / sic stabit semen vestrum et nomen vestrum. 23And there shall be month after month, and sabbath after sabbath: and all flesh shall come to adore before my face, saith the Lord.E di mese in mese, e di sabato in sabato verrà ogni uomo a prostrarsi dinanzi a me, dice il Signore.And there, shal be moneth after moneth, and sabbath after sabbath: al flesh shal come to adore before my face, sayth our Lord.Et erit mensis ex mense, / et sabbatum ex sabbato: / veniet omnis caro ut adoret coram facie mea, / dicit Dominus. 24And they shall go out, and see the carcasses of the men that have transgressed against me: their worm shall not die, and their fire shall not be quenched: and they shall be a loathsome sight to all flesh.E usciranno a vedere i cadaveri di coloro, che han prevaricato contro di me: il loro verme non muore, e il loro fuoco non si estinguerà: e il vederli farà nausea ad ogni uomo.And they shal goe out, and see the carcasses of the men, that haue transgressed against me: their worme shal not die, and their fyre shal not be quenched: and they shal be euen vnto satietie of sight to al flesh.Et egredientur, et videbunt cadavera / virorum qui prævaricati sunt in me; / vermis eorum non morietur, / et ignis eorum non extinguetur: / et erunt usque ad satietatem visionis omni carni.
66:1
Challoner
House. This is a prophecy that the temple should be cast off. (Challoner)
Calmet
Isaias alludes to the return of the captives, as to a figure of the Church. They had flattered themselves with the idea of building a magnificent temple. God regards it not, as long as they follow their own wills and cherish pride. (Calmet)
Worthington
He is pleased with the piety of his servants, which may be exhibited any where, though the temple is the most proper place. See Acts vii., and xiv. After the gospel, the sacrifices of the law became unlawful. (Worthington)
66:3
Haydock
He. Septuagint, "the wicked who." (Haydock)
Challoner
Ox. This is a prophecy, that the sacrifices which were offered in the old law, should be abolished in the new; and that the offering of them should be a crime. (Challoner)
Calmet
Without the proper dispositions, sacrifice only displeases God. (Calmet)
Haydock
Brain, or slay. (Haydock)
Incense. To offer it in the way of a sacrifice; (Challoner) or to remind God of his people. The expression is popular, but energetic, Leviticus 2:2, 9., and 6:15.
Calmet
Ways, to please themselves, and to bind me. But I will not have a divided heart, Isaias 1:11., and 58:3. (Calmet)
66:4
Challoner
Mockeries. I will turn their mockeries upon themselves; and will cause them to be mocked by their enemies. (Challoner)
66:5
66:6
Calmet
Lord, who is about to quit the temple, and to abandon the Jews to their internal dissensions, and to the arms of the Romans. Many prodigies announced this judgment. (Calmet)
Tacitus
One Jesus cried for seven years and five months, "Woe to the temple," etc. At last he cried, "Woe to myself;" when he was shot dead. (Josephus, Jewish Wars 7:12.) (Tacitus, Hist. v.)
Josephus
Angels were heard crying in the temple, "Let us go hence." (Josephus)
66:7
Challoner
Before, etc. This relates to the conversion of the Gentiles, who were born as it were all on a sudden to the Church of God. (Challoner)
66:8
Day. Shall a whole nation be born at once? Twelve fishermen effect the most surprising change in the manners of the world.
66:9
Calmet
God. His grace converts the nations. (Calmet)
66:10
For her. Ye shall be comforted, (Haydock) when the captives return, and the gospel is propagated.
66:12
66:14
Herb, in baptism and the resurrection.
Calmet
Enemies, the Chaldeans, infidel Jews, and all the reprobate, ver 15. How many miracles were wrought by Christian preachers! Persecutors have come to an untimely end. (Calmet)
Worthington
Before judgment, the world shall be consumed. (Worthington)
66:16
Haydock
Many. Few are chosen. (Haydock)
Menochius
All the wicked shall perish eternally. (Menochius)
66:17
Tertullian
Within the court, or gardens, where they purified themselves, foolishly supposing that this would remove their crimes, as the pagans did. (St. Jerome) (Tertullian, Bapt. v.)
Instead of gate, St. Jerome wrote unam, "one," moon or Hecate, which is obviously derived from Hebrew Achat, Isaias 57:8., and 65:11. Chaldean, Syriac, etc., "gardens, one after another with those who eat," etc.
Mouse, or "field-rat," (Bochart) all declared unclean; (Leviticus 11:7, 29.; Calmet) or, "the dor-mouse," (St. Jerome) which was looked upon as a delicacy by the Romans. (Varro 3:15.; Pliny, [Natural History?] 36:1.)
66:18
Calmet
Gather them, thoughts, etc. All is personified in poetry. The Gentiles shall witness my judgments. (Calmet)
66:19
Sign; the cross, which Christ left to enlighten us, (Ezechiel ix.; St. Jerome; Worthington) or the gospel, with the power of working miracles. Some Jews shall be saved, and shall preach to others, as God's servants.
Sea. Hebrew, "Tharsis, to Phul in Thebais, Lud, (Ethiopians.; Bochart) who were expert archers." Septuagint, "Mosoch."
Haydock
Greece. Hebrew, "Javan;" who peopled Ionia and the Archipelago. Islands, near Asia, (Calmet) and all distant places. (Parkhurst, p. 4.) (Haydock)
Worthington
Men of all nations shall be converted, and brought by angels to the Church. (St. Jerome) (Worthington)
66:20
Calmet
Brethren, as the converts may justly be styled. (Calmet)
Coaches, (carrucis.) Hebrew circaroth, (Haydock) "dromedaries," (Bochart) "with songs of praise." (Chaldean, etc.) The precise import is unknown. Truth shall shew its sweet force.
Calmet
Offering; the first-fruits, brought by all with great solemnity, Deuteronomy 26:4., and 2 Thessalonians 2:12. (Calmet)
66:21
Calmet
Of them, Gentiles; (ver. 19.) some of whom alone will be properly priests, though all enjoy the title in a figurative sense, 1 Peter 2:9. The Jews strive in vain to elude this text. (Calmet)
Worthington
Under the law, one family alone enjoyed this honour: but Christ chooses the most deserving pastors. (Worthington)
66:22
Name. The faith and morals of Christianity shall subsist for ever, like the gospel, which is termed the new heavens, Isaias 65:17., and Matthew 16:18.
66:23
66:24
Men; rebellious Jews and persecutors, who perish miserably.
Ovid in Ibin
Flesh. Josephus (Jewish Wars 6:16.) describes the horrors of the last siege of Jerusalem. The prophet may allude to the fires kept up in the vale of Hinnon; (chap. 30:33.) and our Saviour applies this text to the damned, Mark 9:43. All shall condemn them. (Calmet) Accedat lacrymis odium, dignusque puteris Ut mala cum tuleris plurima, plura feras. (Ovid in Ibin.)
66:1
What is this house, etc.... This is a prophecy that the temple should be cast off.
66:3
He that sacrificeth an ox, etc.... This is a prophecy that the sacrifices which were offered in the old law should be abolished in the new; and that the offering of them should be a crime.—Ibid. Remembereth incense.... Viz., to offer it in the way of a sacrifice.
66:4
I will choose their mockeries.... I will turn their mockeries upon themselves; and will cause them to be mocked by their enemies.
66:7
Before she was in labour, etc.... This relates to the conversion of the Gentiles, who were born, as it were, all on a sudden to the church of God.
66:24
THE PROPHECY OF JEREMIAS
Jeremias was a priest, a native of Anathoth, a priestly city in the tribe of Benjamin: and was sanctified from his mother’s womb, to be a prophet of God; which office he began to execute when he was yet a child in age. He was in his whole life, according to the signification of his name, Great before the Lord; and a special figure of Jesus Christ, in the persecutions he underwent for discharging his duty; in his charity for his persecutors; and in the violent death he suffered at their hands: it being an ancient tradition of the Hebrews, that he was stoned to death by the remnant of the Jews who had retired into Egypt.
66:1
1. Heauen is my seate.] Lest anie should interprete these prophetical promises As God was serued more specially in the temple, so he is now in Churches, but is in al places. See Act. 7. v. 48. (as the Ievves doe) only of the restauration, & reedification of Ierusalem and the Temple, the Prophet here shevveth that albeit God sanctified the temple, and granted manie benefites to those that serued him therein, yet his proper seate is not in anie material temple or terrestrial place, but in heauen. And therfore Temples and Churches are in deede ordayned for faithful people to serue him in, & to signifie, that as these places are more holie, then ordinarie houses, so heauen is infinitely more glorious then anie earthlie palace: yet God is not conteyned in anie place, but exceedeth al. To which purpose S. Steuen (Act.7.) alleageth and vrgeth this place: and also S. Paul. Act 17. that God dvvelleth not, or is not concluded in temples, neither needeth them for his ovvne vse, but is rightly serued in them, by those that lift vp their mindes to him, as dwelling in heauen, & replenishing al places. Clergimen in the old law succeded by bloud, in the new by election.
Concordance Act. 7. v. 49.
A prophecie that the Temple shal cease:
66:3
and sacrifices of the old Testament shal become vnlawful.
66:4
Concordance Prou. •4. Iere. 7. •. 13.
66:6
Iosephus expoundeth this of the Angels voice vttered in the temple before the destruction, saying: Migremus hinc. Let vs depart from hence. S Ierome confirmeth the same by the wordes of the Psalme. 54 I savv contradiction in the citie.
66:9
God geueth natural powre to al liuing creatures of generation: but himself bringeth forth children of his Church.
66:15
Immediatly before Christ come to iudge, this whole world shal be destroyed by fire.
66:19
Christ ascending to his Father left the signe of Thau (Ezech 9.) the crosse, vnto vs, or put it in our foreheades, that we may freely say: the light of thy countenance is signed vpon vs. S. Ierom. in hunc locum.
66:20
Men of al nations shalbe brought into the Church by the mynistrie of particular Angels. S. Iero. ibid.
66:21
21. I vvil take of them to be Priestes.] In the Lavv of Moyses Priestes and Leuites vvere al of one Tribe, by succession of natural kinred, nor by election; but the lavv being changed, necessarily also Priesthood is changed. And Byshopes, Priestes, Deacons, and other Clergie men, are taken, and ordained not by uerenes of bloud, but by election, according to their merites of vertues.
66:22
Concordance Apoc. 21.
66:23
General resurrection of al men.
66:24
Concordance Mar. 9. v. 44.
66:1
St Barnabas † AD 61 The Epistle of Barnabas 16
… For almost after the manner of the Gentiles they worshipped Him in the temple. But learn how the Lord speaks, when abolishing it: “Who hath meted out heaven with a span, and the earth with his palm? Have not I?” “Thus saith the Lord, Heaven is My throne, and the earth My footstool: what kind of house will ye build to Me, or what is the place of My rest?”
St Justin Martyr † AD 165 The First Apology 37
… Woe, sinful nation, a people full of sins, a wicked seed, children that are transgressors, ye have forsaken the Lord.” And again elsewhere, when the same prophet speaks in like manner from the person of the Father, “What is the house that ye will build for Me? saith the Lord. The heaven is My throne, and the earth is My footstool.”
St Justin Martyr † AD 165 Dialogue with Trypho 22
… For indeed the temple, which is called the temple in Jerusalem, He admitted to be His house or court, not as though He needed it, but in order that you, in this view of it, giving yourselves to Him, might not worship idols. And that this is so, Isaiah says: ‘What house have ye built Me? saith the Lord. Heaven is My throne, and earth is My footstool.’
St Irenaeus of Lyons † AD 202 Against Heresies 4.2.6
… He says: “Swear not at all; neither by heaven, for it is God’s throne; nor by the earth, for it is His footstool; neither by Jerusalem, for it is the city of the great King.” For these words are evidently spoken with reference to the Creator, as also Esaias says: “Heaven is my throne, the earth is my footstool.”
Tertullian † AD 220 Against Praxeas 16
… He who dwelleth in light unapproachable;” “He who dwelleth not in temples made with hands;” “from before whose sight the earth trembles, and the mountains melt like wax;” who holdeth the whole world in His hand “like a nest;” “whose throne is heaven, and earth His footstool;”
Origen † AD 254 Origen De Principiis 2.1.3
… This also, I think, is indicated in sacred Scripture by the declaration of the prophet, “Do not I fill heaven and earth? saith the Lord;” and again, “The heaven is My throne, and the earth is My footstool;”
Origen † AD 254 Origen De Principiis 2.4.1
… Further, do not those admirable principles which He lays down respecting oaths, saying that we ought not to “swear either by heaven, because it is the throne of God; nor by the earth, because it is His footstool,” harmonize most clearly with the words of the prophet, “Heaven is My throne, and the earth is My footstool?”
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 2.5
… “Lord, who hath believed our report? and to whom is the Arm of God revealed?” Also in the same: “Thus saith the Lord, Heaven is my throne, and the earth is the support of my feet. What house will ye build unto me? or what is the place for my rest? For all these things hath mine hand made.”
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 3.6
In Isaiah: “Thus saith the Lord God, The heaven is my throne, and the earth is the stool of my feet. What seat will ye build for me, or what is the place for my rest? For all those things hath my hand made, and all those things are mine. And upon whom else will I look, except upon the lowly and quiet man, and him that trembleth at my words?”
Novatian † AD 258 A Treatise of Novatian Concerning the Trinity 3
… proving that that is not God who is made by the hand of the workman, nor that which is feigned by the intellect of a heretic. For he is not God for whose existence the workman must be asked. And He has added hereto by the prophet, “The heaven is my throne, and the earth is my footstool: what house will ye build me, and where is the place of my rest?”
Novatian † AD 258 A Treatise of Novatian Concerning the Trinity 6
… the smell of a good savour;” or when there are given to Moses the tables “written with the finger of God;” or when the people of the children of Israel are set free from the land of Egypt “with a mighty hand and with a stretched out arm;” or when it says, “The mouth of the Lord hath spoken these things;” or when the earth is set forth as “God’s footstool;”
Eusebius of Caesarea † AD 339 The Oration of Eusebius 1.1
… he, I mean, who is truly great; of whom I affirm (nor will the sovereign who hears me be offended, but will rather approve of this ascription of praise to God), that HE is above and beyond all created things, the Highest, the Greatest, the most Mighty One; whose throne is the arch of heaven, and the earth the footstool of his feet.
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 1.6
… What house will ye build Me or what shall be the place of My rest
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 4.8
… that He is incomprehensible, as it is written, The heaven is My throne, and the earth is the footstool of My feet. What house will ye build Me, or what is the place of My rest? For these things hath My hand made, and all these things are mine
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 6.8
… perfect in sight, perfect in power, perfect in greatness, perfect in foreknowledge, perfect in goodness, perfect in justice, perfect in loving-kindness: not circumscribed in any space, but the Creator of all space, existing in all, and circumscribed by none . Heaven is His throne , but higher is He that sitteth thereon: and earth is His footstool
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 2.74
… For hardly may one of those who have been most specially purged, behold here even an image of the Good, as men see the sun in the water. Who hath measured the water with his hand, and the heaven with a span, and the whole earth in a measure? Who hath weighed the mountains in scales, and the hills in a balance? What is the place of his rest?
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 42.8
… not merely the handiwork or means of any individual, but even if we wished to honour Him, by uniting together all the property and handiwork of all mankind. Do not I fill heaven and earth? saith the Lord! and what house will ye build Me? or what is the place of My rest?
St Gregory of Nyssa † AD 395 Against Eunomius 2.12
… through Whom and in Whom are all things , Who sitteth upon the circle of the earth, and hath meted out heaven with the span, Who measureth the water in the hollow of his hand , Who holdeth in His hand all things that are, Who dwelleth on high and looketh upon the things that are lowly , or rather did look upon them to make all the world to be His footstool
St Ambrose of Milan † AD 397 On the Holy Spirit 3.11
… The question, then, is not unimportant, and so let us more diligently consider what the footstool is. For we read elsewhere: “The heaven is My throne, and the earth the footstool of My feet.”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 17
… but it is shown also by the voice of a prophet; “What house will ye build for Me? saith the Lord God. As saith the prophet, Heaven is my throne, and earth is my footstool: what house will ye build for me? saith the Lord: or what is the place of my rest? Hath not my hand made all these things?” (
St Jerome † AD 420 Against the Pelagians 2
Is. lxvi. 1, 2 . “On whom shall I rest but on him that is humble?” Christ finds few on whom to rest. How then can His commands be said to be easy?
St Augustine of Hippo † AD 430 On the Holy Trinity 2.17
… For what place is not “by” the Lord, who “reacheth from one end to another mightily, and sweetly doth order all things,” and of whom it is said, “Heaven is His throne, and earth is His footstool;” and who said, “Where is the house that ye build unto me, and where is the place of my rest? For has not my hand made all those things?”
St Augustine of Hippo † AD 430 Our Lord’s Sermon on the Mount 2.9
… and thus exist in one place, and not in another, or at least have one part here, and another elsewhere: but that He is everywhere present in His majesty, not divided by parts, but everywhere complete. But if they take a fleshly view of what is said, “The heaven is my throne, and the earth is my footstool,”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 3.13
13. But “I have read,” you will say. What hast thou read, who hast understood nothing? Yet tell me, what hast thou read? Let us not thrust back the babe in understanding with his play. Tell me, what hast thou read? “Heaven is My throne, and the earth is My footstool.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 9.6
… or whether man say to God, “Thou satest on the throne Who judgest equity,” giving the name of God’s throne to his soul, so that his body may peradventure be the earth, which is called God’s “footstool:”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 91.16
… Say not, Those who sustained Him are better than He who was sustained. Are then cattle better than men, because they sustain the weakness of men? And we ought not to speak thus either; for if the cattle withdraw their support, their riders fall. But how ought we to speak of it? For it is said even of God, “Heaven is My throne.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 99.3
… Thou givest heed unto them who rage against thee: Who is it that sitteth within thee, thou givest not heed. Thou art become a heaven, and fearest thou the earth? For the Scripture saith in another passage, that the Lord our God doth declare, “The heaven is My throne.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 99.8
… for He is holy.” What are we to fall down before? His footstool. What is under the feet is called a footstool, in Greek ὑποπόδιον , in Latin Scabellum or Suppedaneum. But consider, brethren, what he commandeth us to fall down before. In another passage of the Scriptures it is said, “The heaven is My throne, and the earth is My footstool.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 122.9
… for of them it is said, “For there were seated seats.” Who sat? “Seats.” And who are the seats? They of whom it is said, “The soul of the righteous is the seat of wisdom.” Who are the seats? The heavens. Who are the heavens? Heaven. What is heaven? That of which the Lord saith, “Heaven is My seat.”
John Cassian † AD 435 The Twelve Books on the Institutes of the Cœnobia, and the Remedies for the Eight Principal Faults 8.3
… “Behold he that keepeth Israel shall neither slumber nor sleep.” And He stands and sits , since He says, “Heaven is my seat, and earth the footstool for my feet:”
St John of Damascus † AD 749 An Exact Exposition of the Orthodox Faith 1.13
… Wherefore by the place of God is meant that which has a greater share in His energy and grace. For this reason the Heaven is His throne. For in it are the angels who do His will and are always glorifying Him . For this is His rest and the earth is His footstool
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St Barnabas † AD 61 The Epistle of Barnabas 19
… thou shalt not commit adultery: thou shalt not be a corrupter of youth. Thou shalt not let the word of God issue from thy lips with any kind of impurity. Thou shalt not accept persons when thou reprovest any one for transgression. Thou shalt be meek: thou shalt be peaceable. Thou shalt tremble at the words which thou hearest.
Pope St Clement I † AD 99 The First Epistle of Clement to the Corinthians 13
… with what measure ye mete, with the same it shall be measured to you.” By this precept and by these rules let us establish ourselves, that we walk with all humility in obedience to His holy words. For the holy word saith, “On whom shall I look, but on him that is meek and peaceable, and that trembleth at My words?”
St Ignatius of Antioch † AD 108 Epistle to the Trallians: Shorter and Longer Versions 7
… himself in his own works, is the brother of him that destroys himself.” If, therefore, ye also put away conceit, arrogance, disdain, and haughtiness, it will be your privilege to be inseparably united to God, for “He is nigh unto those that fear Him.” And says He, “Upon whom will I look, but upon him that is humble and quiet, and that trembles at my words?”
St Melito of Sardis † AD 180 Melito, the Philosopher 9
The hand of the Lord —Divine operation. In the prophet: “Have not my hands made all these things?”
Origen † AD 254 Origen De Principiis 2.3.6
… we know that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens.” And when he says elsewhere, “Because I shall see the heavens, the works of Thy fingers,” and when God said, regarding all things visible, by the mouth of His prophet, “My hand has formed all these things,”
St Cyprian of Carthage † AD 258 The Epistles of Cyprian 6.3
3. We must persevere in the straight and narrow road of praise and glory; and since peacefulness and humility and the tranquillity of a good life is fitting for all Christians, according to the word of the Lord, who looks to none other man than “to him that is poor and of a contrite spirit, and that trembleth at”
St Cyprian of Carthage † AD 258 The Epistles of Cyprian 17
Cyprian to the presbyters and deacons, his brethren, greeting. The Lord speaketh and saith, “Upon whom shall I look, but upon him that is humble and quiet, and that trembleth at my words?”
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 3.21
… “The beginning of wisdom is to fear God.” Also in the Proverbs of the same: “Blessed is the man who reverences all things with fear.” Of the same thing in Isaiah: “And upon whom else will I look, except upon him that is lowly and peaceful, and that trembleth at my words?”
Novatian † AD 258 A Treatise of Novatian Concerning the Trinity 3
… but He wishes to confer upon us, even as a father, a religious wisdom. And He, wishing moreover to attract to gentleness our minds, brutish, and swelling, and stubborn with cloddish ferocity, says, “And upon whom shall my Spirit rest, save upon him that is lowly, and quiet, and that trembleth at my words?”
Aphrahat † AD 346 Aphrahat: Select Demonstrations 6.17
… For Christ dwells in the peaceful and the meek, and lodges in those that fear His word, as He says through the prophet:— On whom shall I look, and in whom shall I dwell, but in the peaceful and the meek who fear My word ?
St Athanasius of Alexandria † AD 373 De Decretis. (Defence of the Nicene Definition.) 3
… This God Himself shews us, when He says, ‘All these things hath My Hand made
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 2.21
… But if otherwise, as you hold, O Arians, the Word of God be a work, by what Hand and Wisdom did He Himself come into being? for all things that came to be, came by the Hand and Wisdom of God, who Himself says, ‘My hand hath made all these things
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 4.26
… for it is written, ‘Thy Hand made all these things,’ and ‘He led out His people with His Hand
St Gregory of Nyssa † AD 395 Against Eunomius 7.1
… For the prophet says in the person of the Father, “My Hand made all these things”
St Ambrose of Milan † AD 397 On the Holy Spirit 3.5
33. And yet since we read that the Son is the hand (for it is written: “Hath not My Hand made all these things?”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 15
But why said he not, “the humble,” but rather “the poor?” Because this is more than that. For He means here them who are awestruck, and tremble at the commandments of God. Whom also by His prophet Isaiah God earnestly accepting said, “To whom will I look, but to him who is meek and quiet, and trembleth at My words?”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 47
What then, saith one, is the head of virtue? Humility. Wherefore Christ also begins with it, saying, “Blessed are the poor.” This head hath not locks and ringlets, but beauty, such as to gain God’s favor. For, “Unto whom shall I look,” saith He, “but unto him that is meek and humble, and trembleth at my words?”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 62
Seest thou the purity of this man? Behold also the uncleanness of the other; for “every one that is proud in heart is unclean before God.” Besides, the one hath God resting upon him, (“For unto whom will I look,” saith He, “but to him that is meek and quiet, and trembleth at my words”),
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 7
… Now what anger this excites, it needs not that you who know should learn from us. Abstaining therefore from their madness, let us tremble at His words, that He may continually build us up. For, “upon whom shall I look” (
St Jerome † AD 420 The Letters of St. Jerome 14.9
… David was only a shepherd when he was chosen to be king. And the least of His disciples was the one whom Jesus loved the most. My brother, sit down in the lower room, that when one less honorable comes you may be bidden to go up higher. Upon whom does the Lord rest but upon him that is lowly and of a contrite spirit, and that trembleth at His word?
St Jerome † AD 420 The Letters of St. Jerome 39.3
… and such abstinence is displeasing to me. Such fasts are my enemies. I receive no soul which forsakes the body against my will. A foolish philosophy may boast of martyrs of this kind; it may boast of a Zeno a Cleombrotus, or a Cato. My spirit rests only upon him “that is poor and of a contrite spirit, and that trembleth at my word.
Sulpicius Severus † AD 420 The Doubtful Letters of Sulpitius Severus 2.18
… It is fitting that that mind should be very tranquil and quiet, as well as free from all the tumults of anger, which desires to be the dwelling-place of God, as he testifies through the prophet, saying, “Upon
St Augustine of Hippo † AD 430 Of Holy Virginity 40
… But how doth He rest, where He findeth not His own place? what else than an humbled heart, to fill, not to leap back from; to raise up, not to weigh down? whereas it hath been most plainly said, “On whom shall rest My Spirit? On him that is humble and quiet, and trembles at My words.”
St Augustine of Hippo † AD 430 Of Holy Virginity 52
… Therefore there is none that guardeth the virginal good, save God Himself Who gave it: and God is Charity. The Guardian therefore of virginity is Charity: but the place of this Guardian is humility. There forsooth He dwelleth, Who said, that on the lowly and quiet, and that trembleth at His words, His Spirit resteth.
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 18.6
… “Therefore Thou hast hid these things from the wise and prudent, and hast revealed them unto babes.” What babes? To the lowly. Say on whom doth My Spirit rest? “Upon him that is lowly and quiet, and who trembleth at My words.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 74.21
… Who are the poor in spirit? They who when they do anything of good, praise God, when anything of evil, accuse themselves. “Upon whom shall rest My Spirit,” saith the Prophet, “but upon the humble man, and peaceful, and trembling at My words?”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 104.43
… “Serve the Lord with fear, and rejoice unto Him with trembling.” If we must rejoice with trembling, God beholdeth us, there cometh an earthquake; when God looketh upon us, let our hearts tremble; then will God rest there. Hear Him in another passage: “Upon whom shall My Spirit rest? Even on him that is lowly and quiet, and who trembleth at My Word.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 132.2
… an habitation for the God of Jacob” ( ver. 5 ). Where did he seek a place for the Lord? If he was meek, he sought it in himself. For how is one a place for the Lord? Hear the Prophet: “Upon whom shall My Spirit rest? Even upon him that is poor and of a contrite spirit, and trembleth at My words.”
John Cassian † AD 435 The Twelve Books on the Institutes of the Cœnobia, and the Remedies for the Eight Principal Faults 12.31
… as the Lord says through the prophet: “Upon whom shall My spirit rest, but on him that is humble and quiet and hears My words,” or according to those copies which express the Hebrew accurately: “To whom shall I have respect, but to him that is poor and little and of a contrite spirit and that trembleth at My words?”
Pope St Gregory I the Great † AD 604 The Book of Pastoral Rule 3.17
… 14 ). Let the haughty hear, Every one that exalteth himself shall be humbled ( Ibid .). Let the humble hear, Humility goeth before glory; let the haughty hear, The spirit is exalted before a fall ( Prov. xv. 33; xvi. 18 ). Let the humble hear, Unto whom shall I have respect, but to him that is humble and quiet, and that trembleth at my words (
Pope St Gregory I the Great † AD 604 Register of the Epistles of St. Gregory the Great 5.18
… Let us consider how we are admonished by the precepts of our Redeemer, who says, Blessed are the poor in spirit; for theirs is the kingdom of heaven ( Matth. v. 3 ). Hence, also, he says by the prophet, On whom shall my Spirit rest, but on him that is humble, and quiet, and that trembleth at my words (
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St Irenaeus of Lyons † AD 202 Against Heresies 4.18.3
… Sacrifices, therefore, do not sanctify a man, for God stands in no need of sacrifice; but it is the conscience of the offerer that sanctifies the sacrifice when it is pure, and thus moves God to accept [the offering] as from a friend. “But the sinner,” says He, “who kills a calf [in sacrifice] to Me, is as if he slew a dog.”
St Dionysius of Alexandria † AD 265 Containing Epistles, or Fragments of Epistles 11.4
… “Yea, they have chosen their own ways, and their own abominations in which their souls delighted; I also will choose their mockeries, and will recompense their sin.”
Eusebius of Caesarea † AD 339 The Church History of Eusebius 7.10.7
7. And again, farther on he says: “For Valerian, being instigated to such acts by this man, was given over to insults and reproaches, according to what was said by Isaiah: ‘They have chosen their own ways and their abominations in which their soul delighted; I also will choose their delusions and will render unto them their sins.’
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 19
… the voice of the bridegroom, and the voice of the bride .’ Therefore now, ‘he who among them sacrificeth an ox, is as he who smiteth a man, and he who sacrificeth a lamb is as he who killeth a dog, he that offereth fine flour, is as [if he offered] swine’s blood, he that giveth frankincense for a memorial, is as a blasphemer
St Augustine of Hippo † AD 430 Answer to the Letters of Petilian, the Donatist 2.52
Chapter 52.— 119. Petilianus said: "If you suppose that you can offer sacrifice, God Himself thus speaks of you as most abandoned sinners: ‘The wicked man,’ He says, ‘that sacrificeth a calf is as if he cut off a dog’s neck; and he that offereth an oblation, as if he offered swine’s blood .’
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St Justin Martyr † AD 165 Dialogue with Trypho 85
… Behold, I have made her that begetteth, and her that is barren, saith the Lord. Rejoice, O Jerusalem, and hold a joyous assembly, all ye that love her. Be glad, all ye that mourn for her, that ye may suck and be filled with the breast of her consolation, that having suck ye may be delighted with the entrance of His glory.’ ”
Tertullian † AD 220 The Five Books Against Marcion 4.16
“But I say unto you which hear” (displaying here that old injunction, of the Creator: “Speak to the ears of those who lend them to you” ), “Love your enemies, and bless those which hate you, and pray for them which calumniate you.” These commands the Creator included in one precept by His prophet Isaiah: “Say, Ye are our brethren, to those who hate you.”
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 1
I. It is the Day of the Resurrection, and my Beginning has good auspices. Let us then keep the Festival with splendour,
St Jerome † AD 420 The Perpetual Virginity of Blessed Mary 17
… as in the verse, “Behold, how good and how pleasant it is for brethren to dwell together in unity.” And in another psalm the Saviour says, “I will declare thy name unto my brethren.” And elsewhere, “Go unto my brethren and say to them.” I say also general , because we are all children of one Father, there is a like bond of brotherhood between us all.
St Augustine of Hippo † AD 430 Letters of St. Augustin 88.9
… We do as the Lord Himself commanded us, in the words of the prophet Isaiah: “Hear the word of the Lord, ye that tremble at His word; say, Ye are our brethren, to those who hate you, and who cast you out, that the name of the Lord may be glorified, and that He may appear to them with joy; but let them be put to shame.”
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St Methodius † AD 311 The Banquet of the Ten Virgins; or Concerning Chastity 8.7
… But for this was He begotten, and Himself came down from the throne of the Father, that He should remain and subdue the dragon who made an assault upon the flesh. So that you also must confess that the Church labours and gives birth to those who are baptized. As the spirit says somewhere in Isaiah:
St Methodius † AD 311 Oration Concerning Simeon and Anna On the Day that They Met in the Temple 1
… Now that that parturition was unpolluted, and stood not in need of expiatory victims, Isaiah is our witness, who proclaims distinctly to the whole earth under the sun: “Before she travailed,” he says, “she brought forth; before her pains came, she escaped, and brought forth a man-child.”
St Jerome † AD 420 The Letters of St. Jerome 69.6
… After His resurrection also, when sending His apostles to the Gentiles, He commands them to baptize these in the mystery of the Trinity. The Jewish people repenting of their misdoing are sent forthwith by Peter to be baptized. Before Sion travails she brings forth children, and a nation is born at once.
St John of Damascus † AD 749 An Exact Exposition of the Orthodox Faith 4.14
… For, as pleasure did not precede it, pain did not follow it, according to the prophet who says, Before she travailed, she brought forth, and again, before her pain came she was delivered of a man-child
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Eusebius of Caesarea † AD 339 The Church History of Eusebius 1.4.3
3. One of the prophets, when he saw beforehand with the eye of the Divine Spirit that which was to be, was so astonished at it that he cried out, “Who hath heard of such things, and who hath spoken thus? Hath the earth brought forth in one day, and hath a nation been born at once?”
Aphrahat † AD 346 Aphrahat: Select Demonstrations 8.6
… How then is this difficult, that the earth should cause to spring up again what had been cast into it, and after conception should bear? And lo! her travail-pains are near; as Isaiah said, Who hath seen anything like this and who hath heard such things as these? that the earth should travail in one day, and a people should be born in one hour ?
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 18.34
… ( clouds because of their spiritual nature, and doves , from their purity). 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
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St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 14
Rejoice, O Jerusalem, and keep high festival, all ye that love Jesus; for He is risen. Rejoice, all ye that mourned before
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St Ambrose of Milan † AD 397 On the Holy Spirit 1.16
177. So, then, the Holy Spirit is the River, and the abundant River, which according to the Hebrews flowed from Jesus in the lands, as we have received it prophesied by the mouth of Isaiah.
St Augustine of Hippo † AD 430 City of God 20.21
… For, behold, the Lord shall come as a fire, and as a whirlwind His chariots, to execute vengeance with indignation, and wasting with a flame of fire. For with fire of the Lord shall all the earth be judged, and all flesh with His sword: many shall be wounded by the Lord.”
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St Irenaeus of Lyons † AD 202 Against Heresies 5.15.1
… For the dew which is from Thee is health to them.” And again: “I will comfort you, and ye shall be comforted in Jerusalem: and ye shall see, and your heart shall rejoice, and your bones shall flourish as the grass; and the hand of the Lord shall be known to those who worship Him.”
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Tertullian † AD 220 On the Resurrection of the Flesh 31
… This indeed is the aim of other prophets likewise. “Ye shall go forth,” (says Malachi), “from your sepulchres, as young calves let loose from their bonds, and ye shall tread down your enemies.” And again, (Isaiah says): “Your heart shall rejoice, and your bones shall spring up like the grass,”
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St Cyprian of Carthage † AD 258 On the Advantage of Patience 22
… and the heavens shall declare His righteousness, for God is the Judge.” And Isaiah foretells the same things, saying: “For, behold, the Lord shall come like a fire, and His chariot as a storm, to render vengeance in anger; for in the fire of the Lord they shall be judged, and with His sword shall they be wounded.”
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Aphrahat † AD 346 Aphrahat: Select Demonstrations 1.12
… Accordingly, beloved, the righteous shall be tried by the fire, like gold and silver and goodly stones, and the wicked shall be burned in the fire like straw and reed and stubble, and the fire shall have power upon them and they shall be burned; even as the Prophet Isaiah said:— By fire shall the Lord judge and by it shall He try all flesh .
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Pope St Clement I † AD 99 The Second Epistle of Clement 17
… And the unbelievers will see His glory and might, and, when they see the empire of the world in Jesus, they will be surprised, saying, “Woe to us, because Thou wast, and we knew not and believed not and obeyed not the elders
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 1.22
… “I come to gather together all nations and tongues; and they shall come, and see my glory. And I will send out over them a standard, and I will send those that are preserved among them to the nations which are afar off, which have not heard my name nor seen my glory; and they shall declare my glory to the nations.”
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 12.8
… Speak to the cities of Judah . What am I to speak? Behold our God! Behold! the Lord cometh with strength ! Again the Lord Himself saith, Behold! I come, and I will dwell in the midst of thee, saith the Lord. And many nations shall flee unto the Lord . The Israelites rejected salvation through Me: I come to gather all nations and tongues
St Augustine of Hippo † AD 430 City of God 20.21
… and herewith he concludes his prophecy. For he relates that the Lord declares that He is coming to gather all nations, that they may come and witness His glory.
John Cassian † AD 435 The Twelve Books on the Institutes of the Cœnobia, and the Remedies for the Eight Principal Faults 8.20
… yet, owing to his burst of anger, he is declared to be a murderer by God, who renders to each man, not merely for the result of his actions, but for his purpose and desires and wishes, either a reward or a punishment; according to that which He Himself says through the prophet: “But I come that I may gather them together with all nations and tongues;”
John Cassian † AD 435 The Conferences of John Cassian 7.4
… “Take away the evil of your thoughts from mine eyes;” and “How long shall wicked thoughts remain in you?” Nor would the character of them as of our works be taken into consideration in the day of judgment in our case as the Lord threatens by Isaiah: “Lo, I come to gather together their works and thoughts together with all nations and tongues;”
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St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 12.8
… And many nations shall flee unto the Lord . The Israelites rejected salvation through Me: I come to gather all nations and tongues . For He came to His own and His own received Him not . Thou comest and what dost Thou bestow on the nations? I come to gather all nations, and I will leave on them a sign
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St John Chrysostom † AD 407 Homilies on Colossians 3
… xviii. 10 .) For each believer hath an Angel; since even from the beginning, every one of those that were approved had his Angel, as Jacob says, “The Angel that feedeth me, and delivereth me from my youth.”
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St Justin Martyr † AD 165 Dialogue with Trypho 116
… and being vehemently inflamed by the word of His calling, we are the true high priestly race of God, as even God Himself bears witness, saying that in every place among the Gentiles sacrifices are presented to Him well-pleasing and pure. Now God receives sacrifices from no one, except through His priests.
St Peter of Alexandria † AD 311 The Genuine Acts of Peter 1
Arius, in the meanwhile, having as yet been endowed only with the dignity of a Levite,
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St Irenaeus of Lyons † AD 202 Against Heresies 5.36.1
… And since ( or , that) these things shall ever continue without end, Isaiah declares, “For as the new heavens and the new earth which I do make, continue in my sight, saith the Lord , so shall your seed and your name remain.”
Tertullian † AD 220 On the Resurrection of the Flesh 31
… for the dew which cometh from Thee is medicine to their bones.” In another passage it is written : “All flesh shall come to worship before me, saith the Lord.” When? When the fashion of this world shall begin to pass away. For He said before: “As the new heaven and the new earth, which I make, remain before me, saith the Lord, so shall your seed remain.”
Origen † AD 254 Origen De Principiis 3.5.3
… And both of these positions will be confirmed by the authority of holy Scripture. For that there will be another world after this, is taught by Isaiah, who says, “There will be new heavens, and a new earth, which I shall make to abide in my sight, saith the Lord ;”
St Methodius † AD 311 From the Discourse on the Resurrection, Part I 1
… Isaiah says, too, “For as the new heaven and the new earth which I make, remaineth before me, saith the Lord, so shall your seed and your name be;”
St Ambrose of Milan † AD 397 On the Decease of His Brother Satyrus 2.86
… and month shall be after month, and sabbath after sabbath, and all flesh shall come in My sight to worship in Jerusalem, saith the Lord God; and they shall go forth, and shall see the limbs of men who have transgressed against Me. For their worm shall not die and their fire shall not be quenched and they shall be a sight to all flesh.”
St Jerome † AD 420 The Letters of St. Jerome 124.9
9. Again, of the world he writes thus: “The belief commends itself to me that there was a world before this world and that after it there will be another. Do you wish to know that after the decay of this world there will be a new one? Hear the words of Isaiah: ‘the new heavens and the new earth which I will make shall remain before me.’
St Augustine of Hippo † AD 430 City of God 20.21
… All flesh shall come to worship before me in Jerusalem, said the Lord. And they shall go out, and shall see the members of the men who have sinned against me: their worm shall not die, neither shall their fire be quenched; and they shall be for a spectacle to all flesh.”
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Tertullian † AD 220 An Answer to the Jews 4
… concerning which He predicts through Isaiah: “And there shall be,” He says, “month after month, and day after day, and sabbath after sabbath; and all flesh shall come to adore in Jerusalem, saith the Lord;”
Tertullian † AD 220 On the Resurrection of the Flesh 31
… For the language is universal: “The dead shall arise, and come forth from their graves; for the dew which cometh from Thee is medicine to their bones.” In another passage it is written : “All flesh shall come to worship before me, saith the Lord.”
John Cassian † AD 435 The Conferences of John Cassian 21.23
… “Celebrate, O Judah, thy festivals, and pay thy vows.” For if the occurrence of festival days does not interfere with the continuity of our abstinence, we shall continually enjoy spiritual festivals and so, when we cease from servile work, “there shall be month after month and Sabbath after Sabbath.”
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Pope St Clement I † AD 99 The Second Epistle of Clement 7
… What then think ye? If one does anything unseemly in the incorruptible contest, what shall he have to bear? For of those who do not preserve the seal [unbroken], [the Scripture] saith, “Their worm shall not die, and their fire shall not be quenched, and they shall be a spectacle to all flesh.”
Pope St Clement I † AD 99 The Second Epistle of Clement 17
… and they shall be a spectacle unto all flesh.”
St Justin Martyr † AD 165 The First Apology 52
… and every knee shall bow to the Lord, and every tongue shall confess Him.” And in what kind of sensation and punishment the wicked are to be, hear from what was said in like manner with reference to this; it is as follows: “Their worm shall not rest, and their fire shall not be quenched;”
St Justin Martyr † AD 165 Dialogue with Trypho 44
… ‘The Lord God said, they shall both go forth and look on the members [of the bodies] of the men that have transgressed. For their worm shall not die, and their fire shall not be quenched, and they shall be a gazing-stock to all flesh.’
St Justin Martyr † AD 165 Dialogue with Trypho 130
… But we will not receive it of all your nation; since we know from Isaiah
St Justin Martyr † AD 165 Dialogue with Trypho 140
… but every one for his own sin, and each shall be saved for his own righteousness.’ And again Isaiah says: ‘They shall look on the carcases of them that have transgressed: their worm shall not cease, and their fire shall not be quenched; and they shall be a spectacle to all flesh.’
Tertullian † AD 220 On the Resurrection of the Flesh 31
… “And they shall go forth” (namely, from their graves), “and shall see the carcases of those who have transgressed: for their worm shall never die, nor shall their fire be quenched; and they shall be a spectacle to all flesh”
St Hippolytus † AD 235 Treatise on Christ and Antichrist 65
… for your part is in the hell of fire.” And in like manner also Esaias: “And they shall go forth and look upon the carcases of the men that have transgressed against me. And their worm shall not die, neither shall their fire be quenched; and they shall be for a spectacle to all flesh.”
St Cyprian of Carthage † AD 258 An Address to Demetrianus 24
… and the short joy of those cruel eyes in the persecutions that they made for us will be compensated by a perpetual spectacle, according to the truth of Holy Scripture, which says, “Their worm shall not die, and their fire shall not be quenched; and they shall be for a vision to all flesh.”
St Peter of Alexandria † AD 311 The Canonical Epistle, with the Commentaries of Theodore Balsamon and John Zonaras 4
… Hence also, in the end, will happen unto them what is spoken by Esaias the prophet: “They shall look upon the carcases of the men that have transgressed against Me; for their worm shall not die, neither shall their fire be quenched; and they shall be an abhorring unto all flesh.”
Aphrahat † AD 346 Aphrahat: Select Demonstrations 1.12
… even as the Prophet Isaiah said:— By fire shall the Lord judge and by it shall He try all flesh . And again he said:— Ye shall go out and see the carcases of the men who offended against Me, whose worm shall not die, nor shall their fire be quenched, and they shall be an astonishment to all flesh .
Aphrahat † AD 346 Aphrahat: Select Demonstrations 22.22
… Others shall be cast into the fire, according as they deserve; for it is not written that they shall gnash their teeth, nor that there is darkness there. Some shall be cast into another place, a place where their worm shall not die, and their fire shall not be quenched, and they shall became an astonishment to all flesh .
St John Chrysostom † AD 407 Treatise Concerning the Christian Priesthood 4
… But in his case the penalty only consists in becoming a laughing-stock; while in that before us the punishment is that of fire unquenchable, and of an undying worm,
St Jerome † AD 420 Jerome's Apology for Himself Against the Books of Rufinus 2.7
… But you well know, I think, what eternal fires mean according to the ideas of Origen, namely, the sinners’ conscience, and the remorse which galls their hearts within. These ideas he thinks are intended in the words of Isaiah:
St Jerome † AD 420 To Pammachius against John of Jerusalem 33
… and they shall give up the bones which they had eaten; and He shall bring joint to joint, and bone to bone; and they who slept in the dust of the earth shall arise, some to life eternal, others to shame and everlasting confusion. Then shall the just see the punishment and tortures of the wicked, for
St Augustine of Hippo † AD 430 City of God 21.9
So then what God by His prophet has said of the everlasting punishment of the damned shall come to pass—shall without fail come to pass,—“their worm shall not die, neither shall their fire be quenched.”
St Augustine of Hippo † AD 430 City of God 21.24
As for those who find an empty threat rather than a truth in such passages as these: “Depart from me, ye cursed, into everlasting fire;” and “These shall go away into eternal punishment;” and “They shall be tormented for ever and ever;” and “Their worm shall not die, and their fire shall not be quenched,”
St Augustine of Hippo † AD 430 Answer to the Letters of Petilian, the Donatist 2.32
… For you, therefore, the fire in the spirit in Hades is full of life,—that fire which, surging with hungry tongues of flame, will be able to burn your limbs to all eternity without consuming them, as it is written of the punishment of the guilty in hell, ‘Neither shall their fire be quenched.’"
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First, therefore, the character of true religion is noted, the perverse hypocrisy of the Synagogue, and the decree of the penalty of obstinacy, verses 1-4. Secondly, the Church is fortified against the jeers of hypocrites by the initial fewness of the faithful, with promises of sudden and most abundant increase, 5-9. Thirdly, the Church is confirmed by those congratulating her, with joy, consolation, and a presage of glory, 10-11: first, on account of the abundance of bread, the favor of princes, and the aid of God, 13-14; secondly, on account of vengeance rendered to enemies and the penalty of hypocrisy, 15-17. Fourthly, the divulgation of the Gospel throughout the whole world is predicted, and the conversion of the gentiles to the faith, 18-20, and first, the renewed constitution of sacred worship is described, 21-23; secondly, the triumph over the enemies of the Church eternally damned is subjoined, 24. This chapter is similar to the preceding one, and of the same argument with it: for it continues in prophesying the reprobation of the Jews; and the calling and propagation of the Church of the gentiles, her glory and felicity. Wherefore first, God refutes the temple and sacrifices of the Jews, because they themselves despised Him calling them, and threatens them with confusion and disaster. Then, verse 7, He predicts the birth and numerous offspring of the Church, to whom He promises the breasts of consolation, peace, delights and the glory of the gentiles. Thirdly, verse 15, he passes to the final judgment, and says that God will come in fire and whirlwind, to judge and slay idolaters and the impious. Fourthly, verse 19, he recapitulates what has been said throughout the whole book concerning the mission of the Apostles to the gentiles, that they might announce to them the glory of God and Christ; and he predicts that they will come to Christ and the Church in great number and with joy, conveniently and easily, and that priests and Levites are to be taken from them, who will persevere forever. Finally, verse 23, he says that there will be for them a perpetual feast and rejoicing, and that they will see the bodies of the impious, whose worm will not die, and whose fire will not be extinguished. 1. Thus saith the Lord: Heaven is my seat, and the earth is my footstool: what is this house that you will build to me? and what is the place of my rest? 2. All these things hath my hand made, and all these things are mine, saith the Lord: but to whom shall I have respect, but to the poor and little one, and to him that trembleth at my words? 3. He that killeth an ox, is as if he slew a man: he that sacrificeth a lamb, as if he should break a dog's neck: he that offereth an oblation, as if he should offer swine's blood: he that remembereth frankincense, as if he blessed an idol. These things have they chosen in their ways, and their soul was delighted in their abominations. 4. I also will choose their mockeries, and will bring upon them the things they feared: because I called, and there was none that would answer: I spoke, and they heard not: and they did evil in my eyes, and chose the things that displease me. 5. Hear the word of the Lord, you that tremble at his word: your brethren that hate you, and cast you out for my name's sake, have said: Let the Lord be glorified, and we shall see in your joy: but they shall be confounded. 6. A voice of the people from the city, a voice from the temple, a voice of the Lord rendering retribution to his enemies. 7. Before she travailed, she brought forth: before her pain came, she was delivered of a man child. 8. Who hath ever heard such a thing? and who hath seen the like to this? shall the earth bring forth in one day? or shall a nation be brought forth at once, because Sion hath travailed and brought forth her children? 9. Shall not I that make others to bring forth children, myself bring forth, saith the Lord? shall I, that give generation to others, be barren, saith the Lord thy God? 10. Rejoice with Jerusalem, and be glad with her, all you that love her: rejoice for joy with her, all you that mourn over her, 11. That you may suck, and be filled with the breast of her consolations: that you may milk out, and flow with delights from the abundance of her glory. 12. For thus saith the Lord: Behold I will bring upon her as it were a river of peace, and as a torrent overflowing the glory of the Gentiles, which you shall suck: you shall be carried at the breasts, and upon the knees they shall caress you. 13. As one whom the mother caresseth, so will I comfort you, and you shall be comforted in Jerusalem. 14. You shall see and your heart shall rejoice, and your bones shall flourish like an herb: and the hand of the Lord shall be known to his servants, and he shall be angry with his enemies. 15. For behold the Lord will come with fire, and his chariots like a whirlwind, to render his wrath with fury, and his rebuke with flames of fire: 16. For the Lord will judge all flesh with fire, and with his sword, and the slain of the Lord shall be multiplied, 17. They that were sanctified, and thought themselves clean in the gardens behind the door within, eating swine's flesh, and the abomination, and the mouse: shall be consumed together, saith the Lord. 18. But I know their works, and their thoughts: I come that I may gather them with all nations and tongues: and they shall come and see my glory. 19. And I will set a sign among them, and I will send of them that shall be saved to the Gentiles into the sea, into Africa, and Lydia drawing the bow; into Italy and Greece, to the islands afar off, to them that have not heard of me, and have not seen my glory. And they shall declare my glory to the Gentiles, 20. And they shall bring all your brethren from all nations for a gift to the Lord, with horses, and chariots, and in litters, and in mules, and in coaches, to my holy mountain Jerusalem, saith the Lord, as the children of Israel bring the offering in a clean vessel into the house of the Lord. 21. And I will take of them to be priests and Levites, saith the Lord. 22. For as the new heavens and the new earth, which I will make to stand before me, saith the Lord: so shall your seed stand, and your name. 23. And there shall be month after month, and sabbath after sabbath: and all flesh shall come to adore before my face, saith the Lord. 24. And they shall go out, and see the carcasses of the men that have transgressed against me: their worm shall not die, and their fire shall not be quenched: and they shall be a loathsome sight to all flesh. 1. Heaven is my seat, and the earth my footstool. — From this passage Peter Martyr argues ineptly in book I Against Gardiner, part I: God is in heaven, therefore he is not in the Eucharist: "In heaven therefore, he says, is he to be sought, not in a temple or pyx, unless we wish to contain the seat of God and heaven in a pyx." Ineptly, I say, for God is indeed in heaven; but it does not follow from this: for he is also on earth, in the air, and everywhere. For the sense of the Prophet, therefore, note: Lest we should understand the holy mountain, of which in the preceding chapter, last verse, to be Sion; again, lest those things which Isaiah from chapter XL hitherto has said concerning the destruction of Jerusalem, and its rebuilding and the glory of Sion, we should understand carnally with the Jews concerning the earthly and Judaic Sion and Jerusalem; for this reason God removes and destroys this opinion, and teaches that He will reject it, and in its place will adopt the Church of the Gentiles for Himself. The sense therefore is, as if to say: You, Jews, think that I will allow your Sion and its temple to perish, and that I am fixed to it as to my throne, so that I cannot be torn away from it; and therefore you glory in it, you think it will be unconquerable and eternal, you cover up your crimes with it, and you think yourselves impregnable, saying: The temple of the Lord, the temple of the Lord; you are deceived, you err completely, wretched and gross men. For I am a spirit omnipotent and immense, wherefore I am not contained in a place, nor do I delight in one; and that I may show this, I will abolish Sion with its temple and its sacrifices. For I fill heaven and earth, indeed I surpass them, and further I extend myself through immense empty spaces. Therefore all heaven is but a small throne to me, in which I show my glory and royal, indeed divine, magnificence to the Angels and the Blessed: all the earth is to me like a small footstool (he speaks of himself as a man and king, sitting on a throne, anthropopathically); moreover I delight in the spirit of a sinner contrite and obedient, and, as the Septuagint has it, humble and quiet. Thus St. Jerome, St. Cyril, Procopius. Wherefore Theodoret and Ambrose in Psalm XXX, from this place teach that the humble and meek are the temple of God, in which Christ, the true Solomon, who is our peace, rests. Whence St. Gregory, V Moral. XXX: "When," he says, "he said humble, he immediately added quiet. If therefore thus quiet of mind is withdrawn, he closes his dwelling to the Holy Spirit."
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St. Hilary inquires, in the book On the Trinity: If heaven is the seat of God, earth the footstool, how then is it said elsewhere that God contains heaven in his palm, the earth in his fist? and he answers that these things are said of God anthropopathically, so that his various attributes may be denoted: for in the throne and footstool, according to the posture of one sitting, the extension of the body, namely royal majesty, is understood: but in the holding in the palm and fist, the immensity of God is described, so that by heaven and earth it may be signified that God is within and without, supereminent and internal, that is, diffused around and infused in all things; moreover by the palm and fist containing all things, his infinite magnitude is shown, by which beyond all created things he extends himself into the immense, and contains them on all sides in his fist, indeed in his finger. See also St. Gregory, II Moral. VIII.
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Allegorically, Origen in Matthew cap. XXI: The Church, he says, which is militant here, is the footstool of God, concerning which it is said: "When all things shall be subjected to Him;" and, that He will put His enemies as a footstool of His feet. It is a great blessedness to become from enemies the footstool of God, and to be subjected to God. Symbolically, heaven is divinity, earth is humanity. Whence St. Augustine explains that passage of Psalm XCVIII: "Adore the footstool of His feet," thus, as if to say: Adore the humanity of Christ. Finally, St. Bernard elegantly proves from this, in his tract On the Degrees of Humility, degree 1, that the devil has a place neither in heaven nor on earth, since God occupies those, but in the air: "What will you do, he says, cast out from heaven? You cannot remain on earth; choose therefore for yourself a place in the air, not for sitting, but for flying, so that you who attempted to shake the state of eternity, may feel the punishment of your own wavering." What is this house, which you will build for me? — Isaiah in the person of the Jews complained, cap. LXIV, verse 11, that the house of God had been burned by the Romans: "In which, he says, our fathers praised You," as if requesting that God would cause it to be rebuilt again. To this God responds that the house which the Jews wish or think to rebuild is small. Moreover, heaven and earth, and consequently all things which would be needed for the construction of the temple, were created by God, and therefore He has them in His hand in such a way that He does not need them, nor is He delighted by them. Thirdly, His temple is not material, but spiritual, as He Himself is spirit, namely those contrite in spirit, and those who tremble at the words of God. See the sayings of cap. LVII, verse 15. 2. A poor one, — that is to say a humble one, as Vatablus translates it: for the humble and the poor are akin: for poverty depresses and humbles lofty spirits. Whence in Hebrew עני ani signifies both the poor and the humble. Therefore poverty is a sapphire throne, in which God dwells with majesty. Hear St. Bernard, homily 1 on Missus est: "Upon whom, he says, does my Spirit rest except upon the humble and the quiet? He said upon the humble, not upon the virgin. If therefore Mary had not been humble, the Holy Spirit would not have rested upon her, nor would have impregnated her. For how would she conceive from Him without Him? She regarded, she herself says, the humility of His handmaid, rather than virginity; although virginity pleased Him, yet she conceived from humility. Whence it is clear that, even so that virginity might please, humility certainly brought it about."
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Trembling. — This word signifies great reverence and fear: for from this trembling arises, just as children tremble at the sharper voice of parents, or teachers. Who would not tremble at the voice of God, King of kings, and Lord of lords?
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3. He that sacrificeth an ox, as if he slew a man. — God here asserts that He abhors the sacrifices of the Jews, and compares them to homicide, the slaughter of a dog, the offering of swine's blood and idolatry: all which things were forbidden to the Jews by the law either of nature or of Moses and were to be abhorred, and this for the reason, not that God detested the ancient sacrifices, since He Himself instituted them; but first, because He execrated those offering and sacrificing, inasmuch as they placed all piety in the worship of sacrifices, while meanwhile they violated the law, and gave themselves over to robberies, lusts and other crimes. This is indeed what he says at the end of verse 3: "All these things have they chosen in their ways, and their soul was delighted in their abominations." This also is what Isaiah proposed at the beginning as the argument of the whole prophecy (and therefore here, in the same passage, he closes and ends it) saying cap. I, 11: "To what purpose is the multitude of your victims to me? etc. Who hath required these things at your hands, that you should walk in my courts? Incense is an abomination to me," etc. Secondly, he speaks thus of the Mosaic victims, because he looks to the times of Christ, when these sacrifices were abolished, indeed made deadly. For they look to Christ, as I have already shown many times, and is evident here in verse 7 and following. Thus St. Jerome, Cyril, Procopius, Theodoret and others everywhere. He that killeth a beast, as if he slew a dog. — In Hebrew ערף oreph, that is, breaking the neck, or cutting off the neck of a dog; in Chaldee, flaying; in the Septuagint, killing. He says the same thing with another foul and horrible similitude: for this imports to break the neck, as if to say: He who sacrifices a beast to God, does a thing displeasing, hateful and unworthy to Him, as if he sacrificed a dog to Him. For St. Jerome rightly notes from the old law: "neither the reward of a harlot, nor the price of a dog, can be offered in the house of God, because each animal is prone to lust." Add that a dog is the vilest of animals, and would be an abominable victim if it were slain for God. An oblation. — The Hebrew מנחה mincha is a sacrifice of flour, concerning which Leviticus II; it is extended however to any oblation.
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He who remembers (by remembering offers and burns, it is a metalepsis) incense, as if he who blesses an idol, — that is to say, Him who burns incense or perfume for me, I curse for the reasons already stated, and as if he were burning it for an idol. Note: Incense-burning is here called remembrance and blessing; because in it they were accustomed to remember God, or the idol to whom they were burning incense, and to bless him, that is to celebrate him with praises and hymns. All these things they have chosen in their ways, — that is to say, By this counterfeit species of religion they deceive not me, but themselves: because they meanwhile delight in their abominations, that is in abominable sins, and persist in them. 4. Wherefore I also will choose their mockeries, — that is to say, By their victims these wicked men do not so much honor me as they mock and jest: for that feigned and masked species of piety, by which they veil their crimes, is not so much the worship of God as mockery and derision. Hence likewise I will mock them, and will send them mockeries, so that they may be caught, beaten and mocked by the Romans. Thus Cyril and Procopius. 5. Hear the word of the Lord, you who tremble at his word (From the impious and unbelieving God here turns himself to the pious and believing, of whom verse 2, namely from the Jews to the Christians, from Israel hardened to Israel obedient to Christ, namely to the Apostles and first faithful, whom Christ chose from Israel. To these the consoling God says): Your brethren that hate you, etc., — that is to say, O my Apostles, your brethren according to the flesh, namely the Jews, have hated you and cast you out for my name's sake, namely for the faith of my Christ, and have said mockingly: Let the Lord be glorified, that is let Christ, your crucified God, show his glory by rising again, and performing other miracles, so that you may rejoice, and we may see your joy and his glory, that is to say, Surely from a dead and crucified God no joy or glory, but rather sorrow, confusion and reproach shall come to you. But these jeers shall themselves be confounded; for Christ, rising again, through Paul and the other Apostles will show his glory, and will convince and confound them, and finally through Titus and the Romans will punish them with extreme destruction and confusion. Behold, for I seem now to hear the voice sounding of the people from the city, namely struck and wailing at the siege of the Romans, and the voice of angels crying from the temple: "Let us depart hence;" and the voice of the Lord crying both through the Prophets and through others, especially through a certain Jesus, that destruction is imminent to the Jews his enemies. For Jesus, son of Anani, a rustic man, with Titus imminent and destruction at hand, for four years used these words of Isaiah, and driven by enthusiasm, constantly going through the streets day and night cried out: "A voice from the East, a voice from the West, a voice in Jerusalem and the temple, a voice to all the people: Woe, woe, woe to Jerusalem!" until on the wall, crying out in the same manner with more vehement voice, and adding: "Woe to Jerusalem and to me!" struck by a stone sent from a siege engine, he died, as witness Josephus, book VII of the War, chapter XII. Thus St. Jerome, Cyril, Theodoret, Haymo, Adam, Forerius and others. Hear St. Jerome: "Let the Lord be glorified, and we shall see in your joy, the sense of which verse is here: Why do you introduce to us a humble God? why a crucified one and a man of sorrows, and one who knows how to bear infirmities? We wish to see him in his (as you say) majesty reigning, we shall look upon him in his glory triumphing; we cannot see him humble and abject."
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Note a Hebraism, "we shall see in your joy," that is we shall see your joy. For the Hebrews construct words of contact, both corporeal and spiritual (such as vision, which by its gaze as it were touches the thing seen) with ב, that is in or in the ablative.
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7. Before she travailed, she brought forth. — He speaks of the assembly of the pious, namely the Apostles and the faithful, who tremble at the word of the Lord, as he said in verse 5, that is of the Church. The male is Christ, or, which amounts to the same thing, Christians, whom Herod, the Jews and others persecuted, as formerly Pharaoh slew the male children of the Hebrews, Exodus chapter I, 16; for he alludes to this. The sense therefore is, that is to say, The Synagogue under Abraham and Moses grew slowly and gradually, and was propagated by the generation of sons and grandsons, whom Pharaoh attempted to kill. But the Church of Christ, "before she travailed," that is suddenly without the long ministry, travail and labor, such as is that of women in labor, through the Apostles, who went forth from Sion, shall bring forth very many Christians throughout the whole world to Christ, at that time when the Jews, their mockers, shall be beaten by the Romans, as has been stated. That this is the sense is evident from what follows. That it happened thus is established, Acts II, 3, where at the first sermon of Peter, three thousand men, and soon another five thousand converted to Christ, and regenerated in his baptism are related. Thus St. Jerome, Theodoret, Cyril here, Ambrose, Exhortation to Virgins. He does not deny the travail and pain of the Apostles, but says it shall be brief and simultaneous with the most joyful birth, which therefore shall soon soothe and wipe away all the pain of travail.
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He alludes to the childbirth of the Blessed Virgin: for she "brought forth a male," both in sex and in strength, namely Christ, "before she travailed," that is without pain, delay and the uncleanness of those in travail, as Gregory of Nyssa says, Oration on the Resurrection, and John of Damascus, book IV On the Faith, chapter XV (who explain these things concerning the Blessed Virgin); whence the Septuagint translates: Before the pain of travail came upon her, she escaped and brought forth a male. Wherefore according to the letter these things can be thus applied to the childbirth of Christ, as if to say: The assembly of those who fear God, namely the faithful and pious Synagogue, through the Blessed Virgin brought forth a male, who afterwards brought forth many other males. Again, the Synagogue of the Apostles brought forth Christ in the souls of believers, while it made them Christians and lovers of God; these are males, that is of masculine and most strong spirit, such as were the innumerable Martyrs, who labored and fought generously unto death for the faith; invincible Virgins, who for chastity; Anchorites, Monks, and other Confessors, who for virtue and holiness unto death labored and fought generously.
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There is therefore one male, says St. Ambrose in the place cited, whom the Blessed Virgin brought forth, and whom the Church brings forth in the faithful: because Christ with them, as his members, is one body, and as it were one civil person, and one man. See what is said in I Corinthians chapter XII, 12 and 27. To this St. John alluded, Apocalypse chapter XII, 1, where he speaks symbolically of the Church, as a woman, who at the end of the world will bring forth males, that is most robust martyrs, who will fight with the dragon, that is the devil and Antichrist, unto death. By this male therefore is noted the masculine strength of the faithful people against all enticements of the flesh: "For," says Cyril, "the Christian people is not made effeminate by softness, it is endowed with manly and youthful sense." Whence it is clear that those are unworthy of the Christian name and of the Church as mother, who degenerate from the manly state into feminine enticements.
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Hence learn tropologically that the saints in Scripture are called "males"; for Christian virtue requires strength; strength demands a masculine spirit. This is what Christ says: "The kingdom of heaven suffereth violence, and the violent bear it away." On the contrary, the impious, as being soft and voluptuous, are called "feminine." Thus St. Jerome here, and in chapter II of Ecclesiastes, and St. Ambrose, book I On Cain and Abel, chapter X, at the end. 8. Shall the earth bring forth in one day? (as if to say: No: for it needs much time, so that seed may germinate, grow, and bear fruit: or shall a nation be born at once? (as if to say: By no means: for so numerous a progeny as would make a nation is not generated in one day, but in many years and centuries, as was seen in the line of Abraham. This therefore is wonderful and unheard of in all ages, that which preceded, namely that the Church in one day, that is in a brief time, brought forth many thousands and whole nations to Christ, and that not successively, nor with great pain and anguish;) because (at the same time and as it were in the same instant) Sion (that is the Church) brought forth her children. — Note: The because is adversative, and is equivalent to nevertheless, but truly. See Canon XXIV. 9. Shall I, who cause others to bring forth, not myself bring forth? — He speaks literally of childbirth, that is the conversion of the nations to the faith in the baptism of Christ, as if to say: This so sudden generation and multiplication of Christians will not happen by natural force, as was said before, nor by the strength of the Apostles or other men; but by my divine power. For I, who cause others to bring forth, am endowed with the greatest and infinite power of bringing forth; and therefore in an instant I can bring forth infinitely many, that is generate them.
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The scholastic Doctors prove in like manner from this that natural fecundity in God is immense and most efficacious, namely that God the Father can from eternity, and in fact does, generate the Word consubstantial and equal to himself: because he himself causes man to generate a man consubstantial to himself and equal in nature, and he bestows upon all who generate and give birth the power of generating and giving birth: why then should not he who causes others to naturally give birth himself naturally give birth, that is, generate, a son who is homousion with him? But this is not the intention of the Prophet here, as is evident from what has been said. 10. Rejoice with Jerusalem. — He invites the faithful here to exult over Jerusalem, that is the Church, in its propagation and glory, because formerly they mourned when they saw its smallness, namely that there were so few and abject Christians, whom the Jews and gentiles persecuted. 11. That you may suck (that is, and you shall suck, or, because you shall suck). — The word ut here and elsewhere does not signify an end, but a connection and consequence, or a cause of joy. See Can. XXIV. He alludes to infants weeping and crying, whom mothers quiet and console by applying them to their breasts, so that by sucking they cease to weep. 12. Behold I will decline upon her as a river of peace, — that is, overflowing peace, so that it may appear not so much to be peace as a torrent and river of peace, which will inebriate you with the abundance of all things (for this is what peace signifies to the Hebrews), indeed will overwhelm you. This is the cause of the joy of the faithful, or why he said: "Rejoice with Jerusalem," etc. These things are true in the Church militant, they will be more true in the triumphant: wherefore St. Augustine refers these and the following things to it, lib. XX De Civit., cap. XXI: there indeed will be perfect peace, abundance of delights, there God, Christ, the Virgin Mother of God, and all Angels and Saints will console us most perfectly and equally as tenderly. So also St. Jerome and others. For in this life the Church remains under the cross and death, yet it has its breasts of consolation and glory. Whence follows: You shall be carried at the breasts, and upon the knees they shall caress you. — For "at the breasts" in Hebrew it is על צד al tsad, that is, at the side. Whence the Septuagint translates, ἐπ' ὤμων ἀχθήσονται, that is, they shall be carried upon the shoulders. Our translator either for צד tsad read שד, that is, breast: or took side by catachresis for breast, which is at the side, and did so aptly and prudently. For "you shall suck" preceded: but breasts are sucked. Again because "How as if a mother should caress you, so will I comfort you" follows. But mothers are accustomed to caress their little ones and console them while they weep by giving them their breasts. Thus cap. LX, vers. 4, where it is said: "Thy daughters shall rise up from thy side;" others translate, thy daughters shall be nourished at the breasts, because namely the side signifies the lateral breast. He transfers the discourse from the Church to its faithful and children: whence he passes from the singular to the plural. Moreover he understands by breasts and knees both those of the gentiles, for of these he said: "You shall suck the glory of the gentiles;" and those of God and the Church, of which vers. 11, as if to say: You, O faithful, shall be cherished and nourished both by the rich and powerful gentiles, indeed by kings and princes; and by God and the Church, and its pastors and prefects, as tenderly and abundantly as little children are accustomed to be by mothers: for mothers are accustomed to carry these to their breasts, set them upon their knees, caress them, kiss them. Thus St. Jerome and Cyril. See Clement of Alexandria, lib. I Paedagogi, cap. V. 14. Your bones shall spring up like an herb. — Symmachus translates, they shall flourish, as if to say: So great will be your joy that your bones, squalid with sorrow, withered and as if dead, will appear to revive and flourish again. For just as sadness dries up the bones and consumes the marrow, so joy irrigates them with its juice and marrow, moistens and invigorates them. This is what the Wise Man says, Prov. XVII, 22: "A joyful mind maketh a flourishing age, a sorrowful spirit drieth up the bones." Hence the Jews, captive and afflicted in Babylon, are compared to dry bones, which God caused to revive when he brought them back from Babylon to their homeland, Ezech. cap. XXXVII, 1 and following. Secondly, this will properly happen in the resurrection: for then the bones of the Saints, long since dead and decayed, will revive; just as grass dead in winter revives and comes to life in spring, when it begins to sprout. Thus St. Jerome here, and St. Augustine, lib. XX De Civit. cap. XXI; Irenaeus, lib. V Contra Haeret. XV; Tertullian, lib. De Resurrect. carnis, cap. XXXI. For this reason, even now the bones of Saints are often seen to sprout in tombs and, as it were, to come back to life, so that they might portend and, as it were, begin the future resurrection. Evagrius, book II, chapter III, and Nicephorus, book XV, chapter III, relate that from the body of St. Euphemia, virgin and martyr, there flowed forth a copious reddish liquid like blood, so much so that not only the Emperor and Bishop, but also the whole people who were accustomed to gather there, enjoyed it; nor did those drops ever fail; nor was that sacred blood changed in any part, but it continually retained its reddish color. They add that from her tomb there breathed forth a wonderful odor, which surpasses all human odors. Moreover, Nicephorus, book XVIII, chapter XXXI, relates that the Emperor Maurice, doubting the truth of the miracle, investigated the matter carefully and discovered its truth by experience, for when he approached, a more copious blood than usual, fragrant, flowed forth from her bones. The same Nicephorus, book XVIII, chapter XXXII, relates that from the body of the martyr Glyceria a similar liquid flowed, which was caught in a basin placed beneath; and when the Bishop unwittingly placed a silver vessel, which had been used for magical arts, underneath, the liquid stopped. Struck by this new occurrence, the Bishop had recourse to prayers, and by divine impulse removed that vessel and substituted another, and immediately the liquid began to flow as before. From the body of Euthymius the Abbot and Elizabeth of Hungary, oil was accustomed to flow, by which many sick were healed. From the bones of St. Hedwig, Duchess of Poland, a pure and clear liquid, like the most sweet oil of wonderful odor, flowed forth. The same happened to the bones of St. Salome, who was the sister of King Boleslas, and after the death of her husband Coloman lived in chastity, and departed from life in the year of the Lord 1263, concerning whom Cromerus, book IX. Procopius, oration I On the buildings of Justin., relates that the Emperor Justinian, laboring under an incurable disease, when he despaired of all the counsel of physicians, asked that certain relics then by chance discovered be brought to him, and placed upon the knee where the greatest pain was: which being done, not only did the pain depart, but also oil suddenly flowed from them, by which both the casket of the relics and the feet and purple garments of the Emperor were entirely soaked. It is well known that the blood of St. Januarius in an ampule, when placed near the head of that same saint, whereas before it was rigid, immediately becomes liquid, is moved, and boils as if it possessed vital spirit. That the body of St. Nicholas of Myra, the Bishop, which is preserved at Bari, emits a liquid which heals many diseases, all know, and Emmanuel the Emperor testifies in his Novella on festivals, where he also mentions the water which flows from the body of St. Andrew, which is preserved at Amalfi.
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Famous in the city of Monte Falco in Italy is an ampule of blood which flowed from the body of St. Clare: this congealed blood, whenever some calamity threatens the Christian commonwealth, is accustomed to become liquid, to leap up and to effervesce, and eyewitnesses testify that this happened shortly before Cyprus was taken by the Turks. These and many more things Thomas Bozius, volume II On the Signs of the Church, mark 66, book XV, chapter X. Do you wish for bones of Saints properly sprouting? From the mouth of the skull of St. Mary Magdalene a vine sprouted, and by that sign she herself demonstrated her relics to Charles, King of Sicily, appearing to him in prison and freeing him from it, as Doctor Silvester Prieras relates, and from him Surius in the Life of St. Mary Magdalene, July 22. St. Dorothy, afflicted with martyrdom, sent blooming roses to the advocate Theophilus in the middle of winter, which he had mockingly asked of her before his death: who therefore, seeing these, was converted to the faith of Christ and became a martyr. Thus her Life has it, February 6. Thus from the sepulchers of holy Virgins we read in their Lives that lilies or roses have more than once sprouted. Whence the Church rightly sings: "Thy saints, O Lord, shall flourish as the lily, and as the odor of balsam shall they be before thee." But hear what is more wonderful. The body of St. Edmund, king of the English and martyr, was found so sound and unharmed after many years, that I say not only that his head was restored and joined to his body, but that absolutely nothing of a wound, nothing of a scar appeared in it, so that it was most like to a living person: only in his neck, as a sign of martyrdom, there reddened a very thin line in the manner of a scarlet thread; indeed, his nails and hair grew back, which a certain pious woman who dwelt at his tomb for many years was accustomed to cut every year. Thus Abbo, Abbot of Fleury, relates in his Life, and he also adds that when the head of the blessed king had been cut off and hidden in thorns by impious servants and could not be found when sought, the head itself gave forth a voice, signifying to those seeking where it was. Finally, a wolf sent by God was the guardian, who, embracing that sacred head between his arms, lay upon the ground, paying funeral rites to the martyr, and not permitting it to be harmed by any of the beasts. Thus in beasts that vow of Dido was true, by which she calls forth Hannibal against Aeneas and the Romans from her bones, saying in Aeneid IV:
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Let some avenger arise from our bones, Who may pursue the Dardanian settlers with fire and sword. The hand of the Lord shall be known to his servants, — that is to say, Then the faithful fearing God shall know the hand of the Lord, that is first, God's paternal care and indulgence toward them; secondly, his power and might, by which he will cause a few fishermen, rude and unlettered, namely the Apostles, to subject the whole world to the crucified Christ. Hence the Apostle calls the cross of Christ the power and wisdom of God, I Corinthians I, 23. And he shall be angry with his enemies, — then laying waste the Jews through Titus and the Romans, then condemning them and all the impious on the day of judgment: for to him it passes over when he adds: 15. For behold the Lord shall come in fire. — First, Forerius refers these things to the first coming of Christ, concerning which he himself said: "I have come to cast fire upon the earth, and what do I will but that it be kindled?" Luke XII. And: "I came not to send peace, but a sword," Matthew X. The Gospel therefore is a vital fire to the pious and holy, whom it inflames to the love of God, and kindles to zeal for the house and glory of God; but it is pestilent and deadly to the impious, who are hardened by it, on which account they will be delivered to another inextinguishable fire in hell. Again the Gospel is a sword of life to the pious, whom it separates from the world and perishable things, and, as St. Basil says, from conversation according to the flesh: but to the impious, who are devoted to the world and the flesh, it is a sword of death, delivering them to hell, where is the second and eternal death. The Gospel therefore as it were separates the just from the unjust as a sword. Hence Christ says he came to judgment, that those who do not see may see, and those who see may become blind. And Simeon says of him that he came for the fall and for the resurrection of many. Secondly, more aptly St. Jerome, Cyril here, and St. Augustine, book XX On the City of God XXI; Cyprian, book On the Good of Patience, toward the end, refer these things to the final judgment. Whence by fire understand the fire of the conflagration of the world, concerning which Psalm XCVI, 3: "Fire shall go before him." Again, fire symbolically signifies, first, that in the judgment of God all things shall be clear and manifest, as Theodoret and Cyprian say, in the place cited; secondly, the power, zeal and efficacy of divine justice and vengeance, as St. Jerome and Augustine say, book XX On the City of God XXI. Furthermore, by chariots and quadrigae is metaphorically signified the majesty of God the victor and judge. Thus St. Jerome, although St. Augustine and Cyril understand angels. The whirlwind signifies his swiftness and impetuosity. To these things by sword he understands punishment. See Chapter XXVI, whence he adds: "And the slain of the Lord shall be multiplied," that is to say Christ will slay many, namely all the reprobate, that is thrust them into hell and eternal death. 17. They that were sanctified, and thought themselves clean in the gardens, — that is to say, Those who sanctified and purified themselves in gardens, washing themselves in expiatory waters, and sacrificing to idols. Concerning these waters Aeneas says in Virgil, book II: "Until I shall wash myself in a living river," and Persius, satire 2: "You who purge the night (nocturnal lust) in the river." These gentile rites the Jews imitated in the time of Isaiah, which he, as well as those of posterity, and all the sins of all men, Christ will judge and avenge on the day of judgment. Add, although in the time of Christ the Jews did not publicly and by common consent worship idols; yet who would deny that some from intercourse with idolaters practiced them privately and secretly? Certainly Isaiah seems to speak of these here. St. Jerome adds that they practiced luxury in gardens. "In places," he says, "of delights and pleasures, that is in most pleasant gardens, they built bathing places, thinking to wash away adulteries and all the foulness of lusts with simple water." That is to say, Isaiah: After the lust which they practice in gardens, they sanctify themselves, that is, they wash themselves there after entering within the door, and thus they think they have expiated the crime. After the door. — There is here in the Hebrew a various reading, and thence a various version, and still more various explanation. First, the Chaldean translates, crowd after crowd; he seems to have read אחר אחר achar achar, that is, one after another, that is, one group after another in succession, that is, crowd after crowd. Second, Symmachus and Theodoret, reading אחד אחד echad echad, translate one after one. Third, commonly they read אחר אחד achar achad, which first the Syriac translator rendered, one after another. Second, Forerius renders it alien one, namely God, as if to say, God was alien in the midst of them, when they ate swine's flesh. Third, a certain distinguished Hebrew translator renders it, after one, that is, after God: for because God is one, hence they called God echad, or achad, that is, one: and from that achad the name Adad of God seems to be derived, concerning which Macrobius, book I of the Saturnalia, chapter XXX, where he thus says: "The Assyrians gave to God, whom they venerate as supreme and greatest, the name Adad: the interpretation of that name signifies One (the same thing is signified by the Hebrew achad). This God therefore they adore as most powerful." He then adds, "Adad" to be the sun, and therefore to be depicted "with inclined rays, by which is shown that the power of heaven is in the rays of the sun, which are sent down to the earth." Hence Trismegistus in the Pimander, chapter IV, thus speaks of God: "God is monad; that unity, which is the principle containing all number, contained by none." And Psellus: "Unity," he says, "although it is not number, is nevertheless the procreator of numbers, the font, root, and cause of all multitude, and the expressed image of God, who, although he is none of the natural things, is nevertheless the maker of all natural things." Parmenides, when he asserted that "one is that which is," understood God: for to God alone did he concede the true appellation of Being; since he himself is through himself, and all other things through him, according to that passage of Exodus, chapter III: "I am who am." Finally, Our author most excellently renders it, "after one," namely the door; for this one is the way in the house: whence also the Septuagint translates it, in the thresholds.
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You ask why they did these things after the door? I answer first, so that in place of repentance, in hiding places and seclusion, with doors closed, they might practice their idolatry and lust: for both are shameful, and therefore seek hiding places; second, because at the entrance of the house, behind the doors they placed idols, or their household gods, so that the entrance and exit might be fortunate. Whence St. Augustine, book IV of the City of God, chapter VIII: Three gods, he says, they placed for guarding doors, Forculus for the doors, Cardea for the hinge, Limentinus for the threshold: whence also before these, near the doors, they prepared banquets, and among them they poured libations to these. And this is what Isaiah wishes here, and the same thing he hints at in chapter LVII, 8. But they did these things in houses both private and more public and sacred, or in temples, which by custom they built for pleasantness in gardens among trees; just as even now the Mahometans build their mosques there. Thus Arias. And abomination,—that is, unclean foods, forbidden by the law, such as raw juice of the peace-offering victims, says Forerius. Likewise foods sacrificed to idols or idol-meats: for he censures here idolatry and luxury, or intemperance in foods forbidden by the law.
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And the mouse. — The Hebrew עכבר achbar also signifies a dormouse: for the eating of mice or dormice was forbidden to the Jews, Levit. XI, 29. Moreover, that dormice were also kept by the Romans as delicacies is taught by Varro in book III of De Re rustica, cap. XV, where he testifies that vivaria were made for fattening dormice: for dormice are fat, and indeed they grow fat from sleep. Hear Martial, book XIII, depicting the dormouse: The whole winter is slept by me, and I am fatter at that time when nothing but sleep nourishes me. The dormouse therefore is a symbol of obesity, sleepy sloth. 18. But I know their works. — Supply, I will punish and chastise severely, or rather, as the Septuagint has it, I have found, that is to say, I have seen and known their crimes, which they commit behind the door, or elsewhere in secret. It is an aposiopesis. The Roman edition divides these by a punctuation mark from what follows; although Adamus connects them with it. But whether you connect or divide, they must be referred to these: for our Vulgate version compels us to this. I come that I may gather together with all nations and tongues. — "Gather together," whom, or what? some supply and repeat from verse 2, those who tremble at the words of God. But this is too long and remote a repetition. Wherefore better, "that I may gather together," namely the works and those who work impiously, of which mention was made immediately before. That is to say, I come that I may gather together the impious Jews and their sacrilegious works with all nations in the valley of Josaphat, and there present them as it were in the public theatre of the world for all to behold: for there I shall gather together both Jews and nations, that I may judge them publicly before all angels and men, and punish or reward each according to his merits: there therefore they shall see my glory, that is, the glorious vengeance of the impious and the glorious rewards of the Saints. Again, the Jews shall see my glory, namely that glorious glory with which I shall descend from heaven with all saints and angels with great power and majesty as the king and judge of the world, whose humility in the first advent they saw and despised. Thus Adamus understands it. Wherefore more clearly with the Septuagint, the Chaldean, Pagninus, Forerius and Vatablus, it can be translated from the Hebrew: I come that I may gather together all nations and tongues, and they shall come, and shall see my glory, namely of Christ the judge already mentioned.
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19. And I will set a sign upon them. — Isaiah here springs back from the impious to the pious, from the second advent of Christ to the first. For here he makes a brief recapitulation of his prophecy, in which he sums up and recapitulates the whole work of the redemption of Christ, of which he has treated throughout this entire book, namely the grace of the New Testament, especially the propagation of faith through all nations from the time of Christ until the end of the world, and the day of judgment and universal resurrection, and there he ends the prophecy. Thus St. Cyril and Adamus here, and St. Augustine, XX Civit. XXI. The sense therefore is, that is to say, Before I gather together all nations in the valley of Josaphat, I shall first raise up among them a sign, as it were a standard, of the cross, to which I shall call and gather together all nations; and therefore I shall send from among those first who shall have been saved, that is, justified and sanctified by Christ, and called to eternal salvation, namely I shall send the apostles to the nations across the sea (to island and overseas nations) and to Africa, and to Lydia, etc., that from the whole world they may call peoples to the standard of the cross, and to the faith and salvation of Christ. Thus St. Jerome, Cyril, Theodoret. Some understand by the sign temples and altars, erected here and there among the nations by the Apostles. Others understand by the sign the character of Baptism and Confirmation, by which Christ marks his flock and his soldiers, and this is proved by Cardinal Bellarmine, book II De effectu Sacram. cap. XX, near the end. Others finally, and more aptly, understand by this sign the charisms of the Holy Spirit, such as the fiery tongues given to the Apostles at Pentecost. For by these they were then marked, not only as friends and ministers, but also as Apostles of God and Christ, and thence setting out across the sea, to Africa and Lydia, etc., by this sign they converted the nations to Christ. Who shall have been saved. — It can also be translated with Forerius, who shall save others. Drawing the bow. — Refer to the word "nations," which preceded, that is to say, I shall send Apostles to the nations, namely to Africans and Lydians, skilled in drawing the bow, that is, armed and cruel; but I shall make it so that they do not fear them, indeed they shall convert them, says St. Jerome. For drawing the bow in Hebrew is משכי moseche, which the Septuagint retains as it were as a proper name, by which Leo Castrius understands Muscovites or Muscovites. Others refer the drawing to the Apostles: for they were indeed archers of God, nay, arrows of the mighty sharp, who pierced and wounded the hearts of the nations with the love and fear of God. Italy. — In Hebrew it is תובל tubal: by which, says St. Jerome, Spain can also be understood. For Tubal, the son of Japhet, inhabited Spain, as I said at Genesis X, 2, and they say that the city of Setubal, which exists in Lusitania, was founded and named from him.
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Who have not heard of Me, have not seen My glory, — as if to say: I have not shown My glory to the Gentiles in the Synagogue, as I showed it to the Jews in Sinai and in the temple of Solomon, but I shall show it to them, and indeed a more august glory, in the Church.
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20. They shall bring your brethren from all nations as a gift to the Lord. — He turns his discourse to the first saved, that is, the faithful from Israel, whom he named in verse 19, as if to say: O Israelites converted to Christ, the Apostles shall bring you brethren from the Gentiles, namely those believing in Christ, as a gift, indeed as an oblation to the Lord. For gift in Hebrew it is מנחה mincha, that is, a gift, an oblation, a sacrifice.
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Morally, note that the noblest gift and victim to God is a soul, if you lead it from infidelity to faith, or from iniquity to holiness. Thus the Apostle, Rom. XV, 16, says that he is a priest, whose mass or liturgy is the Gospel; the victims are the converted Gentiles. Wherefore truly and rightly St. Gregory, homily 12 on Ezekiel: "There is," he says, "no such sacrifice to the Almighty as is the zeal for souls." In horses and chariots. — Note that by these are understood all aids and consolations, both human, angelic, and divine, as if to say: Conveniently and easily through so many helps shall the Gentiles be led to faith and the Church: for although the way of the cross, of penance and mortification, by which they must walk, is harsh; yet the Apostles shall smooth it by word and example, angels by their aid, Christ by His grace and His spiritual consolations: by which He makes it so that the flesh, having tasted the spirit, becomes insipid, and so that from love of God and hope of heavenly glory, they joyfully overcome all hardships, and esteem them as nothing, indeed glory in them. Thus St. Jerome and Augustine in the twentieth book of the City of God, book XXI. He alludes to the Jews returning from Babylon to Judea: for these, with Cyrus favoring them, returned conveniently and exultingly to their homeland. How if the children of Israel bring a gift in a clean vessel into the house of the Lord, — as if to say: How precious and pleasing to God were the clean gifts, offered by the clean in a clean vessel to Him in the old law, so precious, precious and pleasing to God shall be the Gentiles now sanctified through the holy Apostles, offered to Him in holy baptism. For baptism and the other Sacraments are clean and holy vessels of God. 21. I will take of them (from the Gentiles) for priests and Levites, — that is, deacons and other ministers of the Church. Formerly only the Jews, indeed only those descended from the tribe of Levi, could be priests and Levites: but Christ chose them from every nation. Therefore not all Christians are priests, as Kemnitius wishes. For no one of sound mind would say that they are chosen and assumed from among Christians, as Gregory of Valencia rightly noted among others, On the Eucharistic Sacrifice, disputation 6, Question XI, point I. 22. For as the new heavens and the new earth, which I am making to stand before Me, — as if to say: As a lord makes his servant stand before him, so that he may receive his commands and execute them, and serve him at his nod; so the heavens and earth stand before Me, and serve Me at My nod. Moreover, the new heavens and new earth are the heavens and earth to be renewed in the resurrection: mystically they are the kingdom of God, or the Church, of which in the preceding chapter, verse 17. The sense is: As these heavens with the earth to be renewed shall endure forever, and shall serve Me; so your seed, that is, the faithful converted by you, O Apostles, and your name shall endure forever, as if to say: The old priesthood and Testament shall come to an end in Christ: but the new priesthood, namely the ministry of sacred ministers assumed from the Gentiles, or of Peter and Paul, and of the other Apostles' progeny, shall last as long as heaven and earth, namely shall last into all eternity: for through it they shall stand before God in all glory and jubilation, and shall praise God: and thus they shall continually offer Him victims of mouth and heart, namely hymns, thanksgivings, doxologies, etc. Thus St. Jerome, Cyril, Theodoret, Forerius, Adams and others. The Prophet gradually passes over latently to the future age, so that he may end the prophecy in it. 23. And it shall be month after month, and sabbath after sabbath. — First, Forerius thus explains it, as if to say: The faithful each month and each sabbath, that is, on Sundays and feast days, shall come to the temple, so that they may hear the Mass and the word of God: likewise, so that they may confess, communicate, etc., as was done in the primitive Church, and in this age again (thanks be to God) is beginning to be done. He alludes to the old feasts and sacrifices, which ceased for the Jews captive in Babylon, but were restored to them upon their return. Secondly, Sanchez explains, as if to say: Formerly in the old law, sacrifices were offered only on certain days, namely feast days, such as the new moon, the Sabbath, etc., and all went to the temple only three times in a year; but in the new law there will be a continuous feast: for every day the most august sacrifice of the Eucharist will be offered to God, which anyone can offer daily, by himself if he is a priest; through a priest, if he is a layman. Again, in the Church every day is a feast from a feast, because every day it celebrates the memory and feast of some holy Martyr, Virgin or Confessor in the Ecclesiastical Office. This holds true especially in Rome, where almost every day we venerate and visit new Roman martyrs, and their churches, stations, reliquaries on their birthday, both that we might implore and obtain their patronage, as we truly do obtain it. Whence it was revealed to St. Brigid by God that the way to heaven is easy in Rome: for which reason she herself chose to live and die in Rome. Then that we might be stirred by their examples to heroic works of virtue. For these illustrious examples and triumphs of fortitude, chastity and charity, striking our eyes continually and domestic to them, have a wonderful power of kindling torpid souls. "The solemnities of martyrs are exhortations of martyrdoms, so that it is not burdensome to imitate what it is delightful to celebrate," says St. Augustine, sermon 47 On the Seasons. Wherefore many pious kings and princes, both from England and elsewhere, formerly came to Rome, that they might live a pious life there, and conclude it with a pious end and departure. Thus did Ceadualla, king of the Britons, of whom hear Bede, book V of the History, chapter VII: "He came to Rome, desiring to gain for himself this singular glory, that he might be washed at the threshold of the Blessed Apostles by the font of baptism; at the same time also hoping that, as soon as baptized, freed from the flesh, he would pass clean to eternal joys, which both, as he had disposed in his mind, with the Lord helping, were accomplished. For when he arrived there, while Sergius held the pontificate, he was baptized on the holy Saturday of Easter, in the year from the incarnation of the Lord 689, and while still in his white garments, seized by illness, on the twelfth day before the Calends of May, he was freed from the flesh, and joined to the company of the Blessed in heaven." He adds that he took the name Peter in baptism, and was buried in the basilica of St. Peter; whose epitaph also he recites. So also Coenred, king of the Mercians, after he had reigned six years, migrated to Rome in the year of the Lord 709, as Bede writes in the Epitome. Anastatius in Constantine writes thus concerning two other kings: "In these times two kings of the Saxons, coming with many others to the prayers of the Apostles, quickly (as they wished) ended their lives." The same writes Paul the Deacon, who also adds: "In these times many of the English nation, both noble and ignoble, men and women, by the instinct of divine love, were accustomed to come to Rome." Ina, king of the Britons, successor of Ceadualla, "after he had held the kingdom for 37 years, leaving it and commending it to younger men, went to the threshold of the Apostles, under Pope Gregory II, desiring to dwell for a time in the vicinity of holy places as a pilgrim on earth, that he might more familiarly deserve to be received by the Saints in heaven," says Bede in the place cited. In Rome therefore at the threshold of the Apostles he embraced the monastic life, and rested in the Lord with a holy end, as Baronius reports from the English Annals in the year of Christ 740. Nor indeed did men alone, princes, but also women accomplish the same thing. For Eadburga, surnamed Buggan, a kinswoman of King Hedilbert of Kent, betook herself to Rome to the threshold of the Apostles. Before she did this, she sent letters to St. Boniface, apostle of the Frisians and Thuringians, by which she made him aware of her desire and purpose, namely, that she wished, now growing old, to leave her native land alone for love of quiet, and to seek Rome, that there dwelling near the holy threshold of the Apostles unknown, devoting herself there to divine things alone, awaiting her last day preparing herself for death, asking from him counsel concerning this journey. To whom St. Boniface replied in these words: "It seems better to me, if on account of worldly liberties you can in no way have freedom of quiet mind in your native land, that by pilgrimage you acquire freedom of contemplation, if you are able and can, just as our sister Wietburga did, who intimated to me through her letters that by such a life she found quiet near the threshold of St. Peter, such as she sought for a long time desiring it."
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Moreover Wictburga, as is evident from epistle 47 of the same St. Boniface, voluntarily shut herself up at Rome in a cell like a prison near St. Peter: and there enclosed she devoted herself to the work of the contemplative life. Cardinal Baronius records the letters of both, in the year of Christ 725. Finally Charles the Great, in the year of the Lord 774, made a pilgrimage to Rome; and when he approached the city, descending from his horse, he went on foot to St. Peter, and kissing the steps of St. Peter one by one, was received by Pope Adrian, and afterwards visited other churches with equal devotion. Wherefore God blessed him. For returning he took Ticinum, and led away captive Desiderius king of the Lombards, and extinguished the kingdom of the Lombards which had troubled Italy for so many years. Then he subdued the Saxons. Thus from Anastasius and others Baronius, in the year of the Lord 774, where he also shows that Charles the Great made four pilgrimages to Rome, namely first, in the year 774, as I have already said; second, to pay a vow, in the year of the Lord 780; third, against the Duke of Benevento, in the year of the Lord 786; fourth, to restore Pope Leo to his place, in the year of the Lord 800, when also he was created Emperor. Thirdly and genuinely, the Prophet here passes to the future age, most blessed for the good, most wretched for the impious, so that by its horror or by love and desire he may fix a sting in the reader, and thus end the book, to teach preachers to end their sermons with a similar goad fixed in their hearers. Note therefore the Hebraism: for he calls the first day of the month a month, which was the feast of the new moon, which in Hebrew is called min chodes, that is the renewal, namely of the moon and month, to wit the new moon, which the Jews celebrated for two reasons: first, on account of the benefit of divine governance; second, so that just as of fruits, so also of time and month they might offer the firstfruits to God. See what is said Num. XXVIII, 11. The sense therefore is, as if to say, For the faithful in the Church, especially the heavenly and triumphant Church, there will be perpetual solemnity, perpetual rest and exultation, perpetual sabbatism, perpetual new moon, that is perpetual renewal of joy, grace and glory; whereas on the other hand for the impious and the damned there will be eternal fire and worm, as follows. Thus Theodoret, St. Augustine and Tertullian in the places cited. All flesh, — all men: namely all the faithful and holy, all the blessed; for he treats only of these. 24. And they shall go out and see the carcasses of the men. — First, Sanchez continues to expound these things of the present Church, as if to say, The faithful in the Church secure and safe, in thought will go out and contemplate the daily funerals of those who outside the Church are exposed to the snares of the demon, and to the sword of the Lord. Again, as Forerius says, they will go out meditating on the punishments of the damned in hell, which indeed is a prudent and useful going out, so that sins may be avoided, lest one be forced to enter into hell. Second, St. Cyril refers these things to the desolation of the Jews through Titus. Third and genuinely, St. Augustine, Jerome, Adam, and others throughout refer these things to the future age, as if to say, The blessed in mind and contemplation, or even naturally and locally, if they wish, will go out from heaven so that they may behold at close range the torments of the damned, which they themselves have escaped by singular divine aid, and into which they will see their impious enemies rolling forever. For this will be great joy to them. Thus, says Theodoret, Lazarus existing in the bosom of Abraham, saw the soul of the rich man feasting in hell. Nay more, St. Thomas in the Supplement, III part., Question LXXXIV, cap. II, vers. 2, teaches that the Blessed will sometimes actually go out from heaven, both so that they may exercise the gift of agility, and so that they may feed and delight their sight with the appearance of other creatures. Note: The bodies of the damned, although animated, are called "carcasses." First, because they will be foul, heavy and stinking like carcasses. Second, in Hebrew פגרי pigre also signifies sluggish; and limbs torpid with cold, or exhausted by torments. Thus Theodoret and Castrius. Third, because they are in eternal death; and at the same time in eternal punishment; for so that he might signify death by "carcasses," he said also "worms"; but so that he might show life more bitter than all death on account of punishment, he said the fire inextinguishable, and their worm that shall not die. Their worm shall not die. — "Worm," that is, worms. He alludes to the "corpses" of the damned, of which he spoke before; for these are wont to produce worms in this life: but these are mortal; those in Gehenna will be immortal; hence he adds, "shall not die." For when a man dies here, soon his damp and putrid flesh produces serpents, toads, earthworms and other worms. These gnaw and feed upon the flesh of the dead until the bones, and when nothing more remains for them to feed upon, they die gradually and turn to earth. Thus is fulfilled that word of God to Adam: "Remember, man, that thou art dust, and unto dust thou shalt return." But in hell, as the corpses, so also the worm and the fire will be eternal, God always preserving them for the eternal punishment of the reprobate. The Arabic version renders it: Their guilt does not die, and their worm does not sleep, and their fire is not extinguished. Moreover, that the Prophet speaks of the damned in hell is certain. For thus Christ explains it, Mark IX, 42: "It is good for thee, he says, to enter into life maimed, rather than having two hands to go into hell, into unquenchable fire, where their worm dieth not, and the fire is not extinguished." And thus all interpreters understand it: wherefore also the preceding things are to be understood of the future age, not the present, as I said there. It is asked here, whether in hell there are true and properly so-called worms, which torment the damned? Calvin, lib. III Instit. XXV, § 12, just as he takes the fire of hell tropically, so that it is nothing other than God's indignation itself apprehended by the damned: thus consequently he takes the worms tropically as well. Some understand by worms thin flames, which will burst forth from the flesh of the impious in a thousand places, like little worms. Again, many Catholics take the fire properly, the worm tropically, namely so that the worm is pain and sorrow, as it were a worm arising from the putrefaction of sin, gnawing and tormenting the soul from the loss of such great happiness, which it would have been easy to obtain; and from the incurrence of such great misery, which they brought upon themselves through the difficult ways of sin. Thus St. Jerome and Procopius here, Ambrose in XIV Luke, lib. VII, Augustine, lib. XX De Civit. XXI, who nevertheless asserts that the contrary opinion is equally probable; Jansenius in Concord. cap. LXXI; D. Thomas in IV, dist. L, Quaest. II, art. 3, ad 1 et 2. There Soto and commonly the Scholastics. Whence also Isidore, lib. I De Summo bono, cap. XIII, posits a twofold punishment of the damned: "For, he says, their mind is burned by sadness, and their body by flame." But it seems rather that here the worm is tropological. I say therefore that here are understood properly so-called worms, which in hell will be horrible, most foul, most biting and eternal; just as naturally the salamander and pyraustae live in fire: and this is so that the damned, who have indulged the flesh and concupiscence both of body and of mind, and especially pride, may have most bitter avengers. Therefore this torment of worms will be as horrible and severe as fire; for these worms will not be natural, but formed by God's miracle for the affliction of the impious: and so these worms will not be afflicted by fire, but will only afflict the impious. Note here that in four places Holy Scripture has made mention of these worms. The first is here in Isaiah, then Judith XVI, 21; the third, Ecclesiastes VII, 19; the fourth, Mark IX, 45. Now this opinion is proved first, because Isaiah says the corpses, that is, the bodies, of the damned, foul, putrid and cadaverous, are to be cast into Gehenna to be seen by the Blessed, and immediately adds: "Their worm shall not die," where he sufficiently insinuates that these worms will be of the bodies, which he therefore calls corpses: for these by their nature teem with worms. Second, because this is clearly explained in Ecclesiastes VII, 19, and Judith XVI, 21, where the worms are called not of the soul, but of the flesh: therefore they will be of the flesh. For thus Ecclesiastes says: "Vengeance on the flesh of the impious is fire and worm." And Judith: "He will give fire and worms into their flesh, so that they may be burned, and may feel it forever." Although some explain "in carnes" thus, as if to say, in their carnal life, namely to punish it: others, in the flesh, which namely the worms will eat in the grave, nevertheless these are cold, and repugnant to what follows: "So that they may feel it forever," and to what Christ says, Mark IX, 45: "Their worm dieth not." Thirdly, the worm is joined with fire: therefore, just as true fire exists in hell, as faith teaches, so also do worms: because the connection of the words does not allow that fire be taken properly and the worm tropically, especially since, just as fire is always mentioned, so also is the worm always mentioned, and nowhere does Scripture explain a trope in the word worm. And indeed, if we understand true fire, true sulphur, true pitch of hell in Scripture, why not also worms? especially since it is the rule of St. Augustine and other Fathers that all things in Scripture are to be taken properly, not tropically, unless the absurdity of the meaning compels otherwise: but there is nothing absurd in worms, and their life in fire, and the manner of acting, biting and tormenting the damned, no more than in the bodies of the damned, and in the manner of acting of fire and sulphur not only on bodies but also on the souls of the same. Fourthly, because the Blessed will have certain most delightful delights of all the senses, as Theologians teach: therefore the damned will also have worms and filth, which afflict all the senses, and will fittingly punish the illicit pleasures with which they delighted themselves in this life. Fifthly, because thus feel Haymo here, Augustine, XXI De Civitate IX; Basil in Psalm. XXXIII, at that verse: I will teach you the fear of the Lord: "In hell, he says, there will be an innumerable kind of venomous and flesh-eating worms, eating indeed, yet never satiating themselves, inflicting intolerable pains by their bites." The Author of De Triplici habitaculo in St. Augustine, tom. IX: "In hell, he says, there is the ferocity of beasts, the tearing apart by immortal worms." Innocent III the Pontiff, lib. III De Contemptu mundi, cap. I, II and seq.: "There will be in Gehenna a worm, he says, twofold: interior which gnaws the heart, exterior which gnaws the body;" and cap. IV: "In hell there will be unfailing worms." Prosper, lib. III De Vita contempl. cap. XII, says the damned will be "torn apart forever by most voracious worms, nor will it end." Hugh of St. Victor, lib. IV De Anima, cap. XIII: "In hell, he says, all are burned, and are corroded by worms, nor are they consumed, whose worm does not die, and the fire is not extinguished." St. Anselm in the Elucidarium: "The third, he says, punishment in hell is immortal worms, that is, serpents and dragons horrible in appearance and hiss, which just as fish in water, so live in flame." Cyril indicates the same in the oration De exitu animae, where he calls the worm foul and stinking: therefore it will be corporeal, not spiritual. The same is taught by Chrysostom, Theophylactus and William of Paris, whom our Serarius cites and follows in Judith cap. XVI, Quaest. II. Thus also feels Gregory of Valencia, III part. De Beat. et damnat. corp., disp. 13, Quaest. V, punct. 3. Justly does Scripture, since it so often threatens the wicked with worms, as much as with the fires of Gehenna, wish to signify some particular, new and wonderful punishment of the damned; which is not sorrow or remorse of conscience: for this exists in every punishment, and in remorse Calvin indeed never doubted that it existed in hell. For who does not know that in such great punishment, and that eternal, the damned grieve and are tormented, because they have brought those punishments upon themselves? Finally, the damned will be fittingly punished with the worm: since all flesh has corrupted its way, and very many of the wicked's sins are carnal, and we see lust, gluttony and excess everywhere raging, etc., God will fittingly punish them with putrid worms, which are wont to arise from gluttony, lust, and thence from putrid flesh: and He wished this to be preached so many times, so that by its horror men might restrain themselves from these sins. This is what St. Gregory writes, XVI Moral. cap. ult.: "The carnal sweetness of pleasure, in the conscience nourishes the worm of sorrow. For what is flesh, except putrefaction and worm? And whoever pants after carnal desires, what else does he love than a worm? For what the substance of flesh is, the graves testify. Which of parents, which of faithful friends, however beloved, can touch flesh teeming with worms? Flesh therefore when it is desired, let it be weighed what it is when lifeless and it is understood that it is loved." He adds the cause: "For nothing so much avails to tame the appetite of carnal desires as that each one consider what that which he loves living is when dead. For when carnal corruption is considered, it is more quickly known that when flesh is illicitly desired, decay is desired. Well therefore of the mind of the lustful it is said: The sweetness of that worm: because he who burns in the desire of carnal corruption, pants after the stench of putrefaction." Wherefore St. Ambrose, book VII on Luke, chapter XIV, in the tract On the Great Supper Prepared: "Just as," he says, "many fevers and worms are born from indigestion when someone takes food intemperately; so if someone heaps sins upon sins, and does not digest them through penance, but mixes sins with sins, he will contract indigestion of old and recent offences, and from this will be burned as if by fever, and will be consumed by worms, that is, will be tormented," and tortured even unto consumption and death, yet in such a way that he is never consumed, nor dead. As a symbol of this matter, God delivered certain very impious men alive to be gnawed by worms, such as Antiochus, from whose body worms burst forth, II Maccabees XIV, 4; and Herod, concerning whom Josephus says, book XI of Antiquities, chapter VIII; and Calvin, whom Bolsecus the physician, his disciple, reports to have been consumed by phthiriasis, that is, by a louse disease, in his very Life. Mystically, this worm will be the remorse of conscience, which like a worm will continually bite and gnaw it, concerning which St. Innocent III speaks beautifully, in the place cited: "The worm," he says, "of conscience will lacerate in three ways: it will afflict through memory, it will disturb through belated penance, it will torment through anguish. For the fearful will come into the thought of their sins, and their iniquities will accuse them from the opposite, saying: What hath pride profited us? and what advantage hath the boasting of riches brought us?" Wherefore deservedly St. Bernard, book V On Consideration, chapter XII: "This is," he says, "the worm that dieth not, the memory of things past; once cast in, or rather born in through sin, it has adhered firmly, never to be torn away thereafter. Nor does it cease to gnaw the conscience, and fed on food truly inexhaustible, it perpetuates life. I shudder at the biting worm and living death. I shudder to fall into the hands of death living and life dying. This is the second death which never wholly kills, but always kills. Who would give them to die once, that they might not die forever? Who say to the mountains: Fall upon us; and to the hills: Cover us." Wherefore St. Pachomius, a man of wonderful holiness in the time of the Emperor Constantine: "If ever an illicit thought struck him, he immediately repelled it, and remained fixed in the fear of the Lord, mindful of eternal punishments and sorrows remaining without end, namely that inextinguishable fire and the worm that never dieth," says the Author of his Life, chapter XVI. IT SHALL NOT DIE. — Truly St. Gregory, book IV of Morals, chapter VII: "The soul," he says, "is mortally immortal, and immortally mortal: for it is so immortal that it can die; it is so mortal that it cannot die. For it loses blessed life either through vice or through punishment. But it does not lose essential life either through vice or through punishment." For the essence of the soul never perishes, but is immortal; yet it dies spiritually, when it loses the grace of God as if it were its own soul. Whence the Damascene in the History of Barlaam, chapter XVIII: "Sin," he says, "is the death of the immortal soul." Again it dies, when in Gehenna it is punished and tortured in eternal death, that is, in agony and the pains of death, forever. AND THEY SHALL BE A LOATHSOME SIGHT TO ALL FLESH. — For "a loathsome sight" in Hebrew is דראון deraon, which first, the Syriac and Arabic Antiochene versions translate as "they shall be a wonder or astonishment to all flesh"; secondly, the Arabic Alexandrine version, "it shall be an example to all flesh", namely to all men; thirdly, Vatable and Forerius, "they shall be unto loathing or nausea"; others, unto abomination: for we abhor foul and worm-eaten corpses, such as are especially those of those who have lived in the delights of belly and lust. Our [Vulgate] more rightly, with the Chaldean and other Hebrew scholars, took deraon as if composed of דִּי de, that is satiety, and ראון raon, that is vision, as if you were to say satiety of vision. Whence the Chaldean renders: And the impious shall be judged unto Gehenna, until the just shall say over them: We have seen enough. Others, and better, as if to say: They shall be an eternal spectacle to the just. Thus St. Cyprian Against Demetrius, tract. I, at the end. The sense therefore is: The Blessed shall rejoice, seeing such punishments of the reprobate, enemies of God and their own, seeing that they have escaped them. But the damned will be wonderfully tormented by this spectacle of their own punishment, and by the joy of the Blessed, and because none of their own so tortured shall move them with pain and lamentation, but rather they shall laugh, and praise God's justice. Therefore there shall be no comforter for them in eternity, no mitigation of sorrows; but rather God shall insult them, who said in Proverbs I, 24: "Because I called, and you refused, etc., I also will laugh at your destruction and will mock." The Saints and Angels shall insult them, Psalm LVII, 11: "The just shall be glad when he shall see the revenge, he shall wash his hands in the blood of the sinner." Concerning the word deraon I shall say more at Daniel XII, 3, at the end. Here Isaiah terminates his prophecy by setting before the eyes the ultimate and supreme punishments of the damned and joys of the Blessed. For what spur could be sharper than this for pursuing all virtue and abhorring all sin: "To this the Prophet terminated the book, to which the world shall be terminated," says St. Augustine, book XX of The City of God, XXI. See therefore here and continually consider, O Christian, the unhappy end of the impious plainly unlike the end of the pious. Most excellently St. Jerome, epistle 24 to Marcella, shows how different was the death of St. Lea, an illustrious woman but religious, from the death of an unbelieving consul, who had died at that time. "It was," he says, "such humility [of St. Lea] that once the mistress of many, she was thought the servant of all. Unkempt clothing, vile food, neglected head. Now therefore for brief labor she enjoys eternal beatitude. She is received by choirs of angels, cherished in Abraham's bosom, and with the once poor Lazarus she sees the rich man clothed in purple, and not a palm-bearing but a dark-robed consul, seeking a drop of the little finger. O what a change of things! He who a few days before ascended the Capitol as if in triumph, now desolate and naked, is not in the milky palace of heaven, as his unhappy wife lies, but is held in foul darkness. But she, whom the secrets of one little room deceived, who seemed poor and mean, whose life was thought madness, follows Christ, and says: Whatsoever things we have heard, so also have we seen in the city of our God." Whence he concludes pathetically: "Wherefore I admonish, and weeping and groaning I beseech, that while we run the life of this world, we be not clothed with two tunics, that is with double faith; we be not weighed down by the skins of shoes, namely by dead works: let not the purse of riches press us to the earth: let not the rod, that is worldly power, be sought for aid; let us not wish to have both Christ and the world; but let eternal things succeed brief and perishable things, and since daily (speaking according to the body) we die beforehand, in other respects let us not think ourselves perpetual, that we may be able to be perpetual." The Poets relate that Prometheus, because he had brought down fire from heaven by means of a reed, was bound by Jupiter to Mount Caucasus, where an eagle perpetually devours his heart: and Tityus, the son of the earth, because he had loved Latona, was pierced by Apollo's arrows, and condemned in the underworld to this punishment, that a vulture perpetually gnaws his liver: for once gnawed and consumed it always grows back again. Thus Hesiod, Ovid, Lucan relate. Whence Virgil, in the VI Aeneid, concerning him thus sings:
Machine translation from the Latin, not reviewed.
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Hie determinat modum executionis dictae sententiae: et primo specialiter quantum ad Judaeos; secundo universaliter quantum ad omnes, ibi. Ego autem opera eorum et cogitationes eorum venio ut congregem cum omnibus gentibus et linguis. Prima dividitur in duas. In prima excludit falsam confidentiam; in secunda proponit, et determinat datam sententiam, quantum ad modum executionis, ibi, Audite verbum Domini qui tremntis ad verbum ejus. Circa primum duo. Primo excludit falsam fiduciam a templi sanctitate, ostendens templum non esse Dei locum: tum ex Dei magnitudine quia omnia implet. Caelum sedes dicitur, quia multum participat de bonitatibus ipsius, sicut sedes magnam partem sedentis habet; terra scabellum, quia terra minimum participat de bonitatibus ipsius, sicut extrema pars ad scabellum pervenit: vel per caelum sanctos, per terram terrenos. 5 Reg. 8: « Si caelum et caeli caelorum non te capiunt. » Jerem. 25: « Caelum et terram ego impleo. » Tum ex quiete, quia in loco quiescit unumquodque cujus est locus; Deus autem non quiescit in aliquo, sed omnia in ipso sicut ab ipso facta. Et quis est locus? Et dat utile remedium.
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Ad quem autem respiciam nisi ad pauperculum? idest humilem qui se parum reputat quantum ad praesentia, contritum, de peccatis praeteritis, trementem, quantum ad propositum de futuris faciendis.
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Eccli. 15: « Oculi ejus ad timentes eum. » Secundo excludit confidentiam quam conceperant ex ritu sacrificiorum: et primo ponit ipsorum reprobationem: Qui immolat bovem; ac si diceret: Ita sunt abominabilia ipsorum sacrificia, ac si ali--- quid contra legem facerant; quia eadem idolis offerebant. Qui benedicat, laudat et veneratur. Supra 1: « Ne offeratis ultra sacrificium frustra. Secundo ostendit reprobationis rationem, primo ponens culpam: Haec omnia elegerunt, scilicet sacrificia, ambulantes, In viis suis, malis. Prov. 2: « Laetantur cum male fecerint, et exultant in rebus pessimis. » Secundo comminatur poenam, Unde et ego, Prov. 3: « Illusores ipse deludet. » Job 3: « Timor quem timebam evenit mihi, et quod verebar accidit. » Tertio arguit peccantium duritiam, Qua vocari. Prov. 1: « Vocavi et rennistis. » Audite verbum Domini qui tremitis ad verbum ejus. Hic exequitur modum executionis dictae sententiae: et primo quantum ad praemia bonorum; secundo quantum ad supplicia malorum. Ibi, Et cognoscetur manus Domini servis ejus. Primo in duas. Primo excitat attentionem: Audite qui tremitis, ex reverentia verborum ipsius.
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Eccli. 2: « Qui timetis Dominum credite illi. » Secundo prosequitur promissionem: et primo quantum ad vindictam de irrisoribus, ponens eorum irrisione: Dixerunt fratres vestri. Glorificetur, quasi dicat, nunquam apparebit. Supra 5: « Festinus velociter veniet, et non est deficiens neque laborans in eo. » Et praedicens eorum confusionem: Ipsi autem confundentur, hoc modo. Vox populi, timentis, vox Domini, quantum ad hostium tumultus.
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Soph. 1: « Vox dici Domini amara. » Secundo exequitur promissionem quantum ad bonorum abundantiam: et primo quantum ad populi readunationem, ponens promissionem, Antequam parturiret; idest, subito, et simul filii Jerusalem congregabuntur ad ipsam, sicut si mulier subito filium pareret, non praecedente partu. Supra 37: « Venerunt filii usque ad partum, et virtus non est pariendi. » Mystice exponitur de partu B. Virginis, et partu Ecclesiae in conversione fidelium, et de parturitione aeternae generationis.
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Et inducit admirativam quaestionem: Quis audivit unquam tale, et quis vidit huic simile? Et primo ponit responsionem ex persona Domini: Numquid ego non pariam? congregans Judaeos, vel fideles convertens, vel filium ab aeterno generans? Simile Psalm. 95: « Qui plantavit aurem, non audiet; sut qui finxit oculum, non considerat? » Et hacc argumenta tenent, si illud quod perfectionis in creaturis, attribuatur Deo, remoto omni eo quod imperfectionis est. Secundo promittit congregatis immensam consolationem.
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Et primo invitat alios ad congratulationem: Laetamini cum Jerusalem, et exultate in ea, sicut in objecto gaudii, ponens conditionem congratulantium quantum ad affectum, Qui diligitis. Cant. 5: « Come-dite a me, et bibite, et inebriamini carissimi. » Quantum ad affectus signum, Qui lugétis. Matth. 5: « Beati qui lugent, quoniam ipsi consolabuntur. » Et congratulationis fructum quantum ad participationes laetitiae, vel pacis, Ut sugatis, Can. 1: « Meliora sunt ubera tua vino. » Quantum ad participationem gloriae, Ut mulgeatis, quasi mulgentes lac. Job 22: « Tune super Omnipotentem deliciis afflues. » Secundo promittit copiosam collationem pacis: Quia haec dicit Dominus: Declinabo. Inundantem. Et vocatur redundantiæ sicut fluvius descendens cum magno impetu venit, nec redundat.
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Et gloriae, Et quasi torrentem. Tertio promittit consolationis plenam perceptionem. Primo quantum ad gentium administrationem: Gloriam
gentium, quam sugetis, quia ipsi reges gentium consolabuntur, et sustentabunt vos. Unde sequitur, Ad ubera. Mystice loquitur de Apostolis, qui in gloria gentium velociter conversarum delectati sunt, et eas quasi ad ubera blandis admonitionibus portaverunt.
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Secundo quantum ad divinam protectionem: Quomodo si cui mater. Heb. 12: « Obliti estis consolationis, quae vobis tamquam filiis loquitur dicens; Filii mi, noli neglegere disciplinam Domini, neque fatigeris cum ab eo argueris. » Tertio quantum ad bonorum fruitionem, Videbitis, bona a Deo vobis data, ossa. vos qui in adversitate sicut ossa arida eratis. Ezech. 37: « Ossa arida audite verbum Domini. » Vel videbitis divinam essentiam. Eccl. 41: « Dulce lumen, et delectabile oculi solem videre. Ossa vestra quasi herba germinabunt, in resurrectione.
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Et cognoscetur manus Domini servis ejus. Ilic promittit malis supplicia: et primo comminatur poenam, ponens judicis indignationem, Manus, affligens impios in s rvis. Vel manus, consolationis, in servis, per effectum.
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Supra 27: « Indignatio non est mihi. » Ponit etiam poenae magnitudinem: Quia ecce Dominus in igne, quo civitas comburenda erat, vel quo mundus purgandus. Psal. 96: « Ignis ante ipsum praecedet, et inflammabit in circuitu inimicos ejus. » Quadrigae, exercitus Chaldaeorum, in quo quasi venit Deus; vel Angeli qui cum ipso ad judicium venient. Ponit etiam punitorum multitudinem, Multiplicabuntur. Supra 34: « Victima enim Domini in Bosra, et interfectio magna in terra Edom. » Secundo improperat culpam, Qui sanctificabantur putantes se mundare ab immundis aquis, vel etiam sacrificiis idolorum, in hortis, in quibus idola colebant, vel voluptati se exercebant, una cum mulieribus more pecudum coeuntes.
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Vel post januam, ad litteram, murem, glirem, contra legem, Levit. 11: Supra 63: « Comedent carnem suillam, et jus profanum. » Ego autem opera eorum et cogitationes eorum venio ut congregerum cum omnibus gentibus et linguis. Hic prosequitur modum discretionis quantum ad omnes communiter: et primo indicit universale judicium, Opera et cogitationes, pro utrisque judicans, venio, in die judicii. Vel diversa regna hostium vestrornm, et in vobis malos destruens. Venient, in Jerusalem post vestrum reditum, vel ad judicium, vel ad fidem.
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Joel. 3: « Ecce ego suscitabo eos de loco in quo vendidistis eos. » Secundo ponit citationem: Et ponam in eis, idest Judaeis qui erunt cum Zorobabel et aliis ducibus, signum, edictum Cyri, ad gentes, ad quas disperserant Judaei, Lydiam, tenentes sagittam, quia sunt boni sagittarii: gloriam meam, quae apparebit in vestra liberatione. Supra 11: « Levabit signum in nationibus. » Vel signum crucis ponit in Apostolis, ut omnes ad Deum convertant, quasi ad judicium praeparantes. Tertio ponit judicandorum praeparationem: et primo quantum ad bonos; secundo quantum ad malos: Et egredientur, et videbunt. Prima in duas. Primo quantum ad Judaeos ponens honorificam reversionem: Adiurent in equis, per quae significatur subsidia, quae a gentibus reverentes habuerunt. Baruch 3: « Adducet hos Dominus ad te. » Vel significatur diverse conditiones eorum qui convertuntur ad fidem, sicut exponit Glossa. Secundo revisionis exaltationem primo quantum ad dignitatem, Et assumam; quod ad litteram impletum est in Judaeis, et etiam in Apostolis.
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Supra 61: • Vos sacerdotes • Domini vocabimini, Ministri Dei nostri, dicetur • vobis. • Secundo quantum ad seminis conservationem: Quia sicut caeli novi, sic stabit, in perpetuum. Jer. 51: • Si defecerint leges istae coram • me, dicit Dominus, tunc et semen Israel deficiet. • Vel sancti stabunt in aeternum innovati sicut caelum et terra. Tertio quantum ad gloriae durationem, Et erit mensis; quasi, mensis mensi, et festum festo in vestra prosperitate succedet. Supra 29: • Additus est annus ad annum, et solemnitates e- • volutae sunt. • Mystice Ecclesia post finem et qui est spiritualis post carnalem. Secundo quantum ad gentiles, Et venient omnis, quia de diversis nationibus veniebant Jerusalem ad Dominum adorandum. Ps. 85: • Omnes gentes venient et adorabunt coram te, Domine. • Vel in die judicii: Et egredientur, et videbunt cadavera eorum qui praevaricati sunt in me. Hic ponit secundum judicium quantum ad malos: et primo poenae emanationem: Et egredientur, venientes Jerusalem, et videbunt, in monumentis antiquis, et in campis ossa mortuorum patrum. Supra 54: • Interfeci • eorum projicientur, et de cadaveribus eorum • ascendent foetor. • Vel sancti videbunt damnatos • in damnationem cadentes. Secundo ponit poenae durationem: Vermis eorum, conscientiae, qua etiam mortui torquebuntur, et ignis, inferni.
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Judith 16: • Dabit ignem, et vermes in carnes eorum. • Tertio de poenis delectationem, quantum ad videntes: Et erunt usque ad satietatem visionis omni carni, idest sanctis. Ps. 57: • Laetabitur justus cum videbit vindictam. • A quibus poenis nos liberet, qui incipere, et consummare dedit, Jesus Christus Dominus noster: cui est honor et gloria in saecula saeculorum. Amen.
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Anc. — Deus pro sua maiestate et omnipotentiá nullo templi splendore condigne potest honorari, verum sibi complacet in animo humili et pio; eos autem qui quamvis sacrificia offerant aninrum habent sceleribus pollutum et contumacem severe castigabit (66, 1-4). Admonentur pii ne propter impiorum ludibria animis cadant ; Deus enim egredietur ad iudicandos et prosternendos inimicos et novam theocratiam numero hominum longe praestantiorem repente condet pro sua potentia et virtute (66, 3-9). In ea autem suos ingenti bonorum copia donabit et summa consolatione eos afficiet, inimicos vero et contemptores et idololatras horrendo iudicio et ingenti supplicio prosternens gloriam suam manifestabit (66, 10-18). Tum mittentur legati Dei in omnem orbis terrarum partem ad gloriam Dei gentibus annuntiandam et ad filios Israel ad Dominum adducendos; eligentur ex gentibus sacerdotes et levitae; omnes venient ad adorandum Dominum, Dei autem inimici aeternis cruciabuntur suppliciis (66, 19- 24). Iterato propheta indolem theocraticam et internam animorum innovationem inculcat et urget; quod in prologo reprehendit, etiam hic in epilogo reprobat : spiritum illum pharisaicum quo putant praestationibus quibusdam et caerimoniis persolutis res cum Deo satis esse compositas (cf. 1, 10 seq.). Denuo ob oculos ponit, quanta bona Deus amicis sit largiturus, quanto vero exitio rebelles et contumaces sint interimendi. Tamquam alter igitur Moyses populo suo hac oratione valedicturus bus illustrat et abundantiam divinae consolationis et beatitatis praeclare et suavissime celebrat, si forte animi tanta bonorum copia alliciantur; ruinam vero et excidium impiorum gravissime igne, gladio, furoré Dei et aeternis suppliciis et incendiis ob oculos ponit, ut tot malorum cumulo ab improbitate absterreantur. Novam theocratiam exorituram Vescribit repente, modo insigni, erit tamquam nova Dei creatio et quasi generatio ad magnam omnium admirationem ; eximio modo eius indolem exhibet universalem et insignem cultum Deo per sacerdotes ex gentibus assumptos reddendum et continuam quae ineaaderitDei adorationem. Unde magna illa documenta quae in oraculis Isaiae deprehendimus in hoc epilogo quasi in unum collecta cernuntur : iudicium Dei et salus, regnum Dei universale, vera sanctitas et summa in Deo beatitudo.
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v. 2 « omnia haec manus mea fecit et facta sunt universa, ista, dicit Dominus; ad. quem autem respiciam nisi ad pauperculum et contritum. spiritu. et. trementem. sermones meos »? — quid enim est templum illud unum comparatione facta eum universo mundo adspectabili? quam angustum, quam vile mundi totius amplitudine et opibus consideratis? Deinetsi in illo templo summa essent omnia et maxime egregia, illa tamen non ab hominibus essent, Dei sunt opera qui omnia creavit et a quo speciem habent et splendorem, Quare cum emphasi Deus dupliciter idem affirmat : mea sunt, ego feci. Dein quid vere requirat et in quo sibi complaceat iis pluribus explicat qui spiritu pharisaico tumentes opera sua in templi ornatu posita coram Deo enumerant : oculi eius intenti sunt in eum qui miseria oppressus est, qui non altiores spiritus assumit sed animo demisso se Deo subdit et verba et mandata Dei cum omni reverentia et timore suscipit et veneratur. Ergo non opes hominum neque eorum industriam vel artificia primo et per se probat, sed humilitatem, religionem, obedientiam. Similiter cultam mere externum reiicit et animorum pietatem exquirit Deus Pas. 49, 7 seq. 30, 18. 19; cf. 1 Reg. 15, 32 : numquid vult Dominus holocausta et victimas et non potius ut obediatur voci Domini ! melior est obedientia quam victimae et auscultare magis quam offerre adipem arietum. Sed de quonam templo vates loquitur? Sunt qui censeant Iudaeis in exsilio viventibus in mentem venisse templum esse erigendum ; prophetam vero id oppugnare (IHitz. Kn.). Verum tale consilium in exsilio agiiatum esse prorsus gratuito fingitur. Ei enim obstat lex de uno sanctuario in loco quem elegerit Dominus, neque eum fuisse exsulum animum colligitur ex Ps. 136, 4 : quomodo cantabimus canticum Domini in terra aliena? etc. neque eius consilii ullum adest vestigium apud aequales prophetas, Ieremiam, Ezechielem (etiam non 11, 16), Danielem, Aggaeum, Zachariam, neque in libris Esdrae et Nehemiae; immo cum de negligentia et socordia ipsi reduces apud Aggaeum (4, 4 etc.) graviter arguantur et stimulis additis ad opus templi excitari debeant et urgeri, plane incredibile evadit studium illud templi erigendi in terra exsilii. Alii (For. Calm. Rohl. Del. Or.) verba referunt ad templum post exsilium exstruendum. Sed non intelligitur cur vates tale consilium prophetice reprehendat, praesertini cum 44, 28 lemplum revera post exsilium fundandum esse dicatur. Atque qui reduces erant adeo segnes sese exhibebant in opere templi, ut de tali opere superbiisse nulla ratione censeri possint ; vituperium igitur prophetae minime ad illud tempus pertinere potest. Eo enim tempore stimulis indigebant et calcaribus, ut operi templi insisterent. Sed minime deest ipso Isaiae tempore eius admonitionis opportunitas, dummodo 523 aedificare non de prima aedificatione acceperis, verum de quadam templi instauratione et ornatu vel de restitutione partis aedificii. Ita 122 adhiberi nemo iure negaverit (cf. 1 Reg. 45, 11. 9 Par. 11, 6. Dan. 4, 21, quoloco v. g. Nabuchodonosor ait : nonne haec est Babylon magna quam ego aedificavi in domum regni); iam sieut tempore Iosiae multum aedificatum est ad templi instaurationem (4 Reg. 99. 4 seq.), ita eiusmodi labores etiam tempore Isaiae necessarios fuisse . facillime is crediderit qui recogitaverit tempora Achaz idololatrae, per quae certe templum iacebat neglectum ; fieri quoque potuit, ut eiusmodi instauratio magis splendida ab Ezechia pio rege fieret post invasionem Assyriorum ; idque eo magis evadit probabile quia Ezechias ad solvendum tributum a Sennacherib impositum « confregit valvas templi Domini et laminas auri quas ipse affixerat et dedit eas regi Assyriorum » (4 Reg. 18, 16), ex quo loco discimus Ezechiam iam ante invasionem ad templum exornandum operam contulisse. — Alii censent in universum dici : ubinam esset domus quam aedificaretis mihi, quae scil. me digna esse posset et quam ego propter magnificentiam magni aestimare debe-. rem (cf. Mald. Osor. Sanct.), Deum ergo uno genere unoque exemplo ostendere, uti 1, 11 in sacrificiis, se rebus istis externis quas illi magnifaciant minime tangi. Id'in explicatione data etiam continetur; sed praeterea tamen consultius est certam eius admonitionis opportunitatem. statuere. Quid oculis divinis placeat, in v. 2 dictum est. Verum ab hac animorum habitudine maior pars populi abest. Ritus quidem externos observant, sacrificia legitima Deo offerunt, at dum talia obeunt animos gerunt sceleribus plenos et ad idololatriam et superstitionum genera promptos ac paratos. Haec ergo ratio est cur etiam operam in templo collocatam Deus minime laudet. Hanc autem animorum conditionem perversam vates exagitat
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v. 3 « qui immolat bovem quasi qui interficiat virum ; qui mactat pecus, quasi qui ezcerebret canem ; qui offert oblationem, quasi qui sanguinem suillum offerat ; qui recordatur. thuris quasi qui benedicat idolo. Haec omnia elegerunt in viis suis et in abominaltionibus suis anima eorum delectata est »! — sensus fit planus et simplex, si cum textu hebr. omissa particula comparationis verteris : mactans bovem (est) interficiens hominem, sacrificans ovem (est) cervicem frangens cani, offerens fertum. (est offerens) sanguinem suillum, adolens thus (est) benedicens idolo i. e. is qui taurum mactat ad sacrificium offerendum (ita er? Lev. 1, 5; 3, 9; 4, 4 etc.) simul animum gerit caede pollutàm ; legem de sacrificio servat, legem Dei « non occides » spernit et conculcat; ergo idem hoc loco improperat Deus quod 1, 15 : manus eniní vestrae sanguine plenae sunt. Ovem alius immolat ritu legitimo, sed idem qui Domino cultam externe exhibet, alia occasione cum Phoenicibus in cultu idololatrico canem offert (cf. Movers, Phoenizier I p. 404. 403) ; alius fertum ritu mosaico offert, at simul sacrificiorum abominandorum se participem reddit, quibus sues immolabantur apud Phoenices, Syros, Aegyptios (cf. 65, 4. Movers l. c. p. 219) ; alius thus tribuit (S. Hier.), thus adolet, quod ad fertum communiter addebatur; sed simul idola adorat, laudat, ab iis favores expetit. In hebr. idolum h. l. vocatur Y inane, vanum, malum, uti contemptus causa | talia nomina idolis indebantur ; cf. 4 Sam. 45, 23. Os. 10, 8; 42, 49 et iam Deut. 29, 16 etc. et vide supra 41, 29. Idolum intelligi et ex verbo benedicere vel salutare elucet et ex membris antecedentibus, in quibus ritus superstitiosi et idololatrici designantur. Quam maxime igitur vates reprehendit quod simul cum cultu Dei externo iniustitiam et multipli- ' cem idololatriam coniungunt; eadem ergo rerum conditio hoc loco tangitur, de qua 1, 11 ét 2, 8 sermo erat. Nota insuper sermonem fieri de sacrificiis Deo oblatis; ergo non de tempore exsilii haec valent, sed tempus ante exsilium clare describitur. Haec explicatio plana est et optime cohaerens et iis ipsis quae 1, 11 seq. habentur omnino suadetur et plane commendatur verbis illis : haec omnia elegerunt. Sed mirum est, in quam diversas opiniones et explicationes interpretes .abierint. Multis iam difficultatem creavit particula comparationis, quae adest apud LXX, Syrum, S. Hier. Chald. Sym. Theod. ; nam quomodo is qui bovem maetat est quasi occidens virum ? LXX inserunt in textum : 6 à3 &vopoc 6 0dov ; sed etiam haec sententia : iniquus qui immolat bovem est quasi homicida, dura est, uti bene dicit Mald. ; nam cum Deus ipse praeceperit sacrificia, quomodo ea iam bomicidio quasi aequalia reprehendit ? Neque emollitur difficultas, si cum pluribus-dixeris, intelligi sacrificia quae animis pollutis offerant et inquinata conscientia, vel istis comparationibus declarari a Deo quam odiosa et molesta sibi sint Iudaeorum studia religione et. pietate fucata et hypocrisi infectà (ef. Osor. For. Mald. Sanct. Sa, Mar. Malv. Tir. Calm. Reinke, Bade Rohl. Troch. Sein. Del. Or.). Nam : qui bovem in honorem Dei immolat et ab via Loch. rem expedire studet : ut ostendat vates cultum divinum peragi a Iudaeis impie more gentilium, opponi singulis generibus sacrificiorum legitimorum singula genera litationum abominandarum gentium ; ita holocausto sacrifi- . cium humanum quod Molocli cremabatur (ler. 32, 35); sacrificio propitiatorio immolationem canis in honorem Typhonis factam ; ferto sanguinem suillum Cereri aliisque diis oblatum, memoriali de sacrificio (Lev. 2, 9) cremationem thuris in honorem idolorum (Ez. 93, 38) — at ea quoque sententia nimis dura est ; nunquam enim fieri potest, ut actio illa qua quis sacrificium lege praescriptum peragit in eodem ordine ac censu habeatur cum actione, qua hominem in idolorum honorem occidat etc. Denique alii verba haec intelligunt de tempore messianico et de aboliltione legalium dieta (cf. S. Hier. Cyr. Sasb. Pint. Lap. Men. Naeg.) Atne haec quidem explicatio potest consistere ; nam qui tempore messianico thus adoleret Deo ritu mosaico, tamen nullo modo dici posset idola adorare; vel qui bovem mactaret, non fieret reus homicidii ; praeterea hoc loco de tempore messianico quo legalia sint abolenda sermonem fieri, is solum dicere potest qui contextu neglecto neque versus antecedentes neque subsequentes (praesertim v. 4. 5) attenderit. Quare omnino dici debet id quod textus hebr. omissa particula comparationis indicat, non inter se comparari actionem sacrificalem et homicidium, neque actiones a lege praescriptas hie tanto horrore reiici et tanta detestatione et odio inuri (Kn. Del.), verum reprehendi a Deo, quod simulcum ritibuslegalibus et scelera et idololatriam exercent. Id plane indicatur ultimis vcrbis versus, quae For. ita explicat : « homicidae plane sunt et canes et sues immolant et vim inferre aliis felicitatem ducunt et istae universae abominationes illis placent ». Tanta scelera poena sequitur necessario. Nexus effertur in hebr. ut illi elegerunt vias suas et in abominationibus suis anima eorum sibi complacet, ita ego eligam vexationes eorum etc. Eundem nexum fere habes in lat.
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Inter praecipua prophetarum munera iis incumbebat veram in populo fovere pietatem et cavere ne iste ritibus quibusdam caerimoniisque persolutis officio suo erga Deum se perfunctum esse sibi persuaderet. Quod periculum quam prope adfuerit et in tanta legalium observatione et in populi ad ritus externos pronitate, illis admonitionibus edocemur quas propheta iam in priore parte de eadem re dedit 1, 10 et 29, 13. Idem hoc loco praestat, docens in animi pietate et prompta erga Deum obedientia id contineri quod Deus a populo expetat et misere eos decipi qui existiment se magni quidquam praestitisse, si ad templum exornandum operam vel opes contulerint. Quocirca ad sublimem notionem maiestatis divinae animos elevare studet, ne divinam gloriam ad modum gentium ex humani ingenii imbecillitate vel pravitate dimetiantur. Hanc divinae maiestatis sublimitatem symbolice aspexerat in visione inaugurali (6, 4 seq.), hanc oraeulis suis saepius praeclare celebraverat (v. g. 40, 12 seq.), hanc denuo breviter, verum efficacissime ob oculos ponit, ut ex notione vera maiestatis divinae quis cultus ei acceptus sit cognoscatur. Unde v. 4 « Haec dicit Dominus : coelum sedes mea, terra. autem. scabellum pedum meorum; quae est ista. domus quam aedificabitis mihi? et quis est iste locus quietis meae » ? — si sibi blan-' diantur de opere templi et a Deo sibi quasi gratiam habendam esse pro tanto studio existiment, haec divinae magnificentiae descriptio apta est qua superba eorum complacentia retundatur : Deus habitans in coelis, cuius thronus ingenti illa stellarum multitudine et fulgore solis exornatur et qui orbe terrarum tamquam vili utitur scabello pedum, num quidquam magni vel praeclari cernere poterit in domo una quam .homunciones pauci exornant? vel quid est aedificium illud comparatione instituta. cum coelo stellifero? Cf. 3 Reg. 8, 91. Act. 1, 48; 1'1, 24. Atque ratio additur efficacissima cur externo illo cultu non honoretur neque illum in aliquo habeat censu v. 4 « unde et ego eligam illusiones eorum et quae timebant adducam eis, quia vocavi et non erat qui responderet, locutus sum et non audierunt, feceruntque malum in oculis meis et quae nolui elegerunt » , — nervose dicitur : uti illi elegerunt, ita ego quoque eligam i. e. quanto studio illi ad idola et malum currunt, tanto Deus illis miserias et tribulationes quibus vexentur exquiret et terrores (hebr.) i. e. tales vitae conditiones quae sint horrori et terrori; cf. Prov. 4, 96; 18, 924. Iob 3, 25. Et culpa eorum multum augetur quia non peccarunt ex ignorantia vel inadvertentia, sed quamvis continuo admoniti et de lege Dei edocti et eruditi per prophetas qui legem Dei et voluntatem continuo auribus ingerebant ; cf. 50, 2; 65, 19. Eadem ratione ex continua missione prophetarum Deus culpam populi reprehendit auctam Ier. 7, 13. 25; 11,71; 23, 4; 26, 5; 29, 19,35, 14; 44, 4. Os. 6, 5. Am. 2, 14 etc. Iam explicatur quomodo Deus ex v. 2 oculos intentet in pios et af- .. flictos. In castigatione impiis denuntiata aliquid solatii pro piis adest, '. quia ex norma prophetica impiis deiectis et punitis salus et beatitas efflorescit. Prius pios ludibriis impiorum exponi multumque vexari dicitur
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v. 5 « Audite verbum Domini qui tremitis ad verbum. eius : dixerunt fratres. vestri odientes vos et abiicientes propter nomen meum : glorificetur Dominus et videbimus in. laetitia vestra ! ipsi autem. confundentur » !— illos quos Deus benigne et amanter respicit ac complectitur v. 2, Iudaei apostatae odio et ludibrio habent propter nomen Iahve i. e. quia Dominum colunt et. servi eius et vocari et esse volunt fide et fiducia ei addicti, eos a se repellunt, excludunt suoque aditu et congressu arcent quasi homines maledictioni devotos. Eos dicteriis insequuntur blasphemis verba prophetica vertentes in ludibria : utique, evadat tandem aliquando Dominus gloriosus, ut videre possimus laetitiam vestram eaque perfrui et delectari ! Multa vates de gloria Domini, de piorum felicitate dixerat; sed cum oracula non statim opere impleantur, iisdem Deum blasphemant piosque irrident, uti supra 5, 19 et 28, 10. Eadem: sorte suos usuros esse apud impios Christus iisdem fere verbis praedicit Matth. 5, 10. 11; 24, 9. Luc. 6, 22. Ioan. 16, 2 etc. Irrisioni et blasphemiae respondet vates brevi omnium malorum compendio : confundentur, laeta impiorum spes et illusio acerbissimum habebit exitum ; certissimum oraculorum et minarum eventum àffirmat (cf. 48, 22; 50, 11; 56, 9; 51, 21; 65, 14 et ex parte priore 1, 29; 2, 11 seq. 3, 11; 9, 23 etoc.). nere declarat quo maxime significatur perturbatio atque confusio ex insperato inimicorum appulsu » (Sanct.)
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v. 6 « voz populi decivitate, voz de templo, voy. Domini reddentis retributionem inimicis suis » ; — iam mente et animo percipit vates tonitru iudicii divini appropinquantis ; describit primo strepitum et tumultum qui ex urbe longe lateque personat ; hebr. voz tumultus ex urbe ; dein accuratius strepitum proficisci ex inue. Domini habitaculo ; proinde Dominum iam indicare tonitru quae est vox Domini (cf. Ps. 28, 3-10) iudicium appropinquans, uti fit in Ps. 4, 8-10 et Ioel 3, 16 : Dominus de Sion rugiet et de Ierusalem dabit vocem suam, Am. 1, 2. Ier. 95, 30. Ex lerusalem, ex templo, ex theocratiae ads Moigum devolvetur in inimicos ; fit etenim ad fundandum et stabiliendum regnum Dei et inimicis deiectis theocratia novo splendore fulgebit, uti constanter oraculis prophetae exhibetur (cf. ad cap. 94; 42, 13; 51, 9; 59, 11; 63, 3 ete.). Iudicio breviter hoc loco indicato ( — accuratius idem prosequitur vates a v. 15 — ) ad solamen piorum et ad confusionem impiorum affirmandam statim transit vates ad iudicii effectum et fructum : nam Sion in iudicio redi- , metur. Iudicio enim constituitur salus, constituitur nova theocratia, novus Dei populus, quem Sion mater subito edet :
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v. 1 «antequam parturiret, peperit ; antequam veniret partus eius, peperit masculum ;
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v. 8 quis audivit unquam tale et quis vidit huicsimile? numquid parturiet terra in die una? aut parietur gens simul, quia parturivit etpeperit Sion filios suos »? — ex verbis ultimis statim apparet Sionem esse parientem et partum illum vel masculum esse gentem integram, esse filios Sionis plurimos, uti iam ipso loquendi modo ex 354, 1-10 et 49, 18-24 et 60, 3-16 indicatur. Quod dicitur antequam parturiret... antequam veniret ei dolor (partus scil. hebr.), describit modum repentinum, supernaturalem, laetum, quo nova theocratia, novus Dei populus in lucem effunditur. fem esse stupendam et omni admiratione dignam in v. 8 explicatur. Theocratia quidem nova diu est praedicta et diu quoque parvis initiis praeparata, attamen nihilominus debebit subito, inexspectato et statim splendida numero filiorum in lucem prodire. Hunc theocratiae novae partum felicissimum cernunt factum tempore Pentecostes, ubi una S. Petri concione tria hominum millia (Act. 2, 41) et iterum quinque millia (Act. 4, 4) regno Messiae nomen dederunt (S. Hier. Cyr. Theod. Mald. Osor. Sanct. Pint. Sasb. Lap. Sa, Tir. Bade, Reinke, Troch.). Aptius in hebr. v. 8 numquid. terra uno die in lucem editur ? i. e, populus terrae, vel terra aliqua deserta non subito incolis abundat. Miratur vates quot cives novae Sionis repente exsistant. Hic partus igitur erit novum Et ne quis operis magnitudinem admiratus dubitet, respondet Deus
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v. 9 « numquid ego qui alios "parere facio, ipse non pariam ? dicit Dominus ; si ego qui generationem ceteris tribuo sterilis ero ? ait Dominus Deus tuus » ; — partus ille: est, opus Dei ad quod efficiendum Deo potestas non deest ; « cum enim ipse rebus aliis dederit vim facultatemque gignendi, quomodo ipsi non facile erit tot filios gignere » (Sanct.)? Declaratur ergo Deus auctor et parens populi theocratici ', sunt geniti a Deo, filii Dei, uti populus Israel filius Dei appellatur ; « ego enim populum istum spiritu meo genui, neque fieri potest, ut quod ego verbo meo procreandum suscipio, ullum casum subeat quo minus ad effectum perveniat etluce perfruatur » (Osor.). Si impletionem spectamus in Ecclesia Christi, vero aliquo sensu adest nativitas ex Deo; « dedit eis potestatem filios Dei fieri his qui non ex voluntate carnis,... sed ex Deo nati sunt » (Ioan. 1, 13) et : oportet nasci denuo et hane regenerationem fieri ex aqua et Spiritu sancto (Ioan. 3, 4. 7), ad quam doctrinam compara 44, 3: effundam aquas... effundam spiritum meum, et quod habetur praeprimis Ez. 36, 25. 29. Iam sensu quodam sublimiore in nova theocratia dici filios Dei, dici eos gigni a Deo, quam in vetere (Ex. 4, 22. Deut. 32, 18. Is. 4, 2), ex habitudine utriusque foederis facile colligitur. Hebr. communiter vertunt recentiores : num ego ulerum perrumpam (perducerem ad partum) et parere non sinam? mum ego qui parere facio occludam (uterum)? quaestio est quasi mirantis: num medio im consilio exsequendo sistam ? num illud ipsum quod ego institui et ad effectum perducere coepi reprimam et cohibebo ? Deus est fidelis et constans ; opus quod promisit efficiet ; Sioni ergo talem concedet partum et eum ad exitum felicem perducet. Qua explicatione illud quod de. nativitate ex Deo in textu lat. habetur non adeo clare effertur. Sed textus hebr. etiam verti potest hunc in modum : «um ego perducam ad partum et ipse non. gignam ? num ego qui gignens sum cohibebo? i. e. num qui aliorum infantes ad lucem educo ipse non gignam filios ? num ego dum gignere filios statui me cohibebo, ita ut non potius ingentem filiorum numerum edam ? Qua acceptione et filii Sionis tamquam a Deo geniti designantur et ratio habetur cur maximo numero exsistant. Textum autem hebr. ita verti posse, ex eo elucet quia 1^" in hiphil qua forma h. l. bis adhibetur habet semper significationem gignendi (cf. Ges. Thes. p. 393) ; pro notione parere facere non afferunt nisi hunc quem prae manibus habemus Isaiae locum (ita Ges. Fürst, Mühlau et. Volck). Sed nulla est ratio qua a consueta notione verbi recedere cogimur. Signifi- : catio enim alias usitata et frequenter adhibita! etiam hoc loco optimum dat sensum, et ni fallor, meliorem uberioremque quam ille est in explicatione apud recentiores communi. Neque ab hac versione recedendum erit propter 37, 3; nam hic locus ad nostrum non est plane similis. Si autem obieceris ad gignendum non satis convenire id quod supra dictum est de nativitate ex Deo, te mitto ad 1 Ioan. 3, 9 : quoniam semen ipsius (Dei) in eo manet qui scil. ex Deo natus est. congruere. Quomodo ipse intellexerit pariam, elucet ex paraphrasi : « quod scil. qui omhes homines creavit ex nihilo possit de universis génübus unam partem in se credentium Ecclesiam facere » et comparat Ps. 39, 9 : qui plantavit aurem non audiet et qui finxit oculum, non considerat ? Etiam Ps. 29, 8 in hebr. scriptum esse asserit : vox Domini parere faciens desertum ; ubi igitur b*r intellexit simili modo uli Sim. (sed recte in vulg. eo loco : concutiens desertum) J Chald. verba ea liberiore paraphrasi exhibet : ego Dominus ereavi mundum a principio... ego creavi omnes vnd ego dispersi eos inter populos, ego quoque congregaturus sum captivitaem tuam. Cum igitur Deus veterem theocratiam potentia sua creatrice ad tam nobilem innovationem sit transmutaturus, iis omnibus maxima laetitia est exsultandum qui causam regni Dei cordi habent ; unde
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v. 10 « Laetamini cum lerusalem et exsultate in ea omnes qui diligitis eam ; gaudete cum ea. gaudio universi qui lugetis super eam »! — eos alloquitur quibus conditio regni Dei cordi est, qui de eius statu florenti gaudent eumque omnibus expetunt votis, sed de eius conditione afflicta, de vexatione populi Dei, de cultu divino neglecto, de improbitate aliorum dolore afficiuntur ; lugentibus enim in Sion salus et beatitas promittitur; vide ad 61, 2. 3. Iam bonorum abundantia promissa omnes inhvitantur, ut causam regni Dei summis votis prosequantur:
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v. 41 « uf sugatis et repleamini ab ubere consolatianis eius, ut mulgeatis et deliciis afftuatis ab. omnimoda gloria eius » ; — hebr. ez ubere consolationum eius, ut cum voluptate hauriatis et. deliciis affluatis ex plenitudine ! gloriae eius ; quo magis atque intimius adhaerent theocratiae, eo maiore copia consolationum divinarum erunt participes; in ea enim Deus opes suae dulcedinis reposuit, ita ut Sion (theocratia) mater sit, de cuius divitiis et gloria filii quo plus matrem diligunt eo uberiore copia accipiunt (cf. 49, 23; 51, 3; 60, 16; 61, 3). Et ne promissio videatur maior et uberior quam ut fieri possit, affirmat Deus et confirmat eam
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v. 12 « quia haec dicit Dominus : ecce ego declinabo super eam quasi fluvium pacis et quasi torrentem inundantem gloriam gentium, quam sugetis ; ad. ubera portabimini et super genua blandientur vobis » ; — hebr. declinabo ad. eam instar. fluminis pacem i. e. concedet et donabit Sioni pacem abundantissimam ; ergo copiam bonorum messianicorum, quorum summa est pax; ad eam accedit gloria gentium i. e. opes, divitiae gentium ; hisce duobus, pace (cf. 9, 71; 32, 171; 48, 18; 89, 71; 83, 5; 54, 10; 51, 19; 60, 1'I) et divitiis gentium quae regno Dei inserviant (49, 93 ; 60, 4 seq. 61, 6) quasi utroque genere bonorum et spiritualium et externorum splendor regni Dei effertur. Hebr. super latus, ad latus portabimini ; vide ad 14, 2 et 49, 22 et 60, 4; gentes promptissimae erunt ad servitia filiis Sion praestanda. Haec promptitudo et emolumenta inde provenientia describuntur iucunda imagine : tale erit gentium studium et materna in filios Sion indulgentia, ut non aliter eos accipiant ac matres teneros infantes solent fovere in sinu, blandiri in gremio, super genibus demulcere (cf. Sanet.). Hisce autem bonis accedit tamquam culmen Dei benevolentissimi amor tenerrimus, cuius exhibitione summam delectationem percipient
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v. 48 « quomodo si cui mater blandiatur, ita ego consolabor vos et in Ierusalem consolabimini ; v. A4 videbitis et gaudebit cor vestrum et ossa . vestra quasi herba. germinabunt; et cognoscetur manus Domini servis eius et indignabitur inimicis suis » ; — cf. 49, 15. Apoc. 21, 4. Hebr. eodem modo verte sicut LXX quoque óg e «vx vero xxpaxaMs. Alii vocem V^N efferentes explicant : ut virum quem consolatur mater, ita ego vos consolabor i. e. vel populum iam non cogitari infantem, sed virum ex exsilio reducem, robustum, sed aut malorum recordatione aut timore periculorum laborumque afflictum ; vel matris consolationem eo potentiorem videri quia iam nort infantem vel filiolum gaudio afficiat, sed filium adultum, virum qui non tam facile in aerumnis consolationem percipiat. At haec subtiliora esse videntur; neque placet imago matris virum leniter ac blande tractantis et demulcentis atque solantis. Àmor enim tenerrimus matris cernitur in filiolos, et amorem tenerrinum matris exemplo Dominus delineare vult, ut bene notat S. Hier.: « misericordiam creatoris in creaturas suas exemplo matrum discimus, quae liberos in sinu nutrientes omnem superant caritatem » et Sanct. « est autem in Scriptura frequens, ut cum molle aliquid et tenerum significare vult metaphoram sumata matribus, quarum inteneram prolem impensior est et mollior indulgentia. Hanc autem consolationem Dei in una theocratia dari denuo asseritur : et. im. Jerusalem consolatione afficiemini (hebr.); consolabimini in vulg. intelige, uti saepius, sensu passivo (cf. Kaulen, Handbuch z. Vulg. p. 163-163). Proinde, uti 2, 3 populi ad Deum Iacob accedere dicuntur et 4, 3 omnis in vita scribitur in Ierusalem, ita 44, 5 et hoc loco in regno Dei cui unusquisque nomen dare debet salutem reponi declaratur et unumquemque ad illam accedere debere familiam indicatur in qua Deus se manifestaverit. Hac consolationum abundantia et animi gaudio et laetitia recreabuntur et ipsa quoque corpora ex illa redundantia novo vigore perfundentur, uti alias animorum afflictione et moestitia etiam corpora molestiam sentiunt. Comparatione effertur vita corporis laeta, vigore et sanitate vegeta, tuta ab infirmitate et tabe. Israelitas in exsilio tabescentes ossibus aridis conferri Ezechieli in visione ostensum est ; unde reditus in patriam et theocratiae instauratae splendor imagine a re contraria apte ilustratur. Uti consolatio illa divina et pax ftuvii instar et animorum laetitia demum habebitur perfectione absoluta in regni Dei consummatione in patria coelesti, ad quam theocratia terrestris sua vi et natura tendit, ita verissime ossa instar herbae florebunt in resurrectione mortuorum beata, ad quam verba haec ultimatim referunt S. Hier. Cyr. Theod. S. Augustinus (Civ. D. 20, 24) Sasb. Sa, ceterum vide ad 58, 11 et 65, 20-93. Bene notant For. Pint..Mald. aliique, uti dicatur a sapiente : spiritus tristis exsiccat ossa (Prov. 1'1, 22), sic iure spiritum laetum ossa efficere viridia et florida et quasi revirescere et reviviscere. Bona vero ea animi et corporis ita erunt conspicua, ut manus Domini cognoscatur in servis suis i. e. omnibus poterit innotescere, quanta potentia et benignitate Deus suos protegat et donis cumulet. Si prior conditio theocratiae cum hac instauratione comparetur, omnes fateri debebunt : haec mutatio dexterae excelsi; pii enim hanc benignissimam Dei potentiam in se experientur — nota erit manus Domini timentibus eum, LXX — « manus autem pro potentia accipitur, quod possit Deus omnia facere quae promittit » (S. Hier.) Sed dum pii ea ratione noscuntur apud gentes (cf. 61, 9), ira Dei pariter innotescetin adversarios suos, quos indignatione et iudicio persequetur. Ita redit sermo ad iudicium in v. 6 indicatum. Iam Dei iudicis indignatio describitur
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v. 18 « quia ecce Dominus in igne veniet et quasi turbo quadrigae eius, reddere in indignatione furorem suum et increpationem. suam in. flamma ignis;
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v. 16 quia in igne Dominus diiudicabit et in. gladio suo ad. omnem carnem et multiplicabuntur interfecti a Domino » ; — symbolice iudicium igne et turbine declaratur; cf. 40, 47; 29, 6; 30, 2'1. 30; 42, 15. Ps. 17, 9; 96, 3etc. idque apte, ut omnia deiectum iri et abreptum neque quemquam obsistere posse significetur. Hoc schemate autem Deum venturum esse ad iudicium de inimicis capiendum eo aptius oculis animisque proponitur, quia Dominus igne et tempestate in Aegyptios animadvertit, in igne et turbine ad montem Sinai descendit legemque suam promulgavit; vide ad 64, 1 et ad Hab. 3, 6 seq. Mich. 1, 3. In turbine, ut notat Sanct., designatur celeritas et impetus, in igne acerbitas et cruciatus. Ad bellatorem vel imperatorem exercitus describendum inserviunt quadrigae (cf. 59, 11; 9, 28), quibus non solum venti et nubes intelliguntur (cf. Ps. 103, 3. Hab. 3, 8) verum simul declaratur Deum Dominum exercituum agminumque omnium etiam copias mittere nationum per quas iudicia sua contra rebelles exsequatur. Tamquam Dei milites exhibentur apud prophetas exercitus gentium quos mittit ad contumaces puniendos (cf. 5, 26; 1, 11; 10, 5 ; 13, 3 etc.). Ita Cyrus quoque in nationes advertere dicitur (45, 1 seq.) Ultionis divinae instrumenta ignis et gladius assignantur v. 16, quibus totum genus humanum ita diiudicabitur, ut adversariorum pereuntium numerus magnus sit futurus. Norma iudicii proponitur in universum sicuti moris est prophetarum ; ita scil. Deus in hostes suos iam animadvertit et simili modo in posterum animadvertet; « haec communiter ad omnes hostes spectant in quos Dei gravis futura dicitur indignatio » (Sanct.), sed ita efferuntur, ut « ad quodlibet tempus sive iudaicum, sive evangelicum, sive saeculorumomnium extremum non difficile accommodes » (Sanct.). Sed id tamen speciatim hoc loco ex ipso contextu et serie rerum indicatur (cf. v. 6-8) simul cum partu illo mirabili novi populi Dei coniunctum esse iudicium in contumaces Dei adversarios, et praesertim in eos qui propter nomen Domini pios Dei servos insectentur et a sua societate et communione eiiciant (v. 5). Quare impletione rerum spectata haec omnia in ultimo urbis Ierusalem excidio per Romanos facto accurate per singula accidisse cernimus ; erat scil. tremendum iudicium a Christo praedictum, ingruit fundata nova theocratia, ingruit postquam denuo per quadraginta fere annos populus olim electus vocem Domini et legatorum eiusaudierat : hodie si vocem Domini audieritis, nolite obdurare corda vestra (cf. Hebr. 4, "| seq.) et postquam illi rebelles et increduli audire et obsequi minime voluerunt (cf. v. 4), ingruit iudicium revera in igne et gladio et magnus erat numerus interfectorum a Domino ; ipse enim Titus rem et eventum ad numen divinum retulisse dicitur. Unde normam quam h. l. statuit propheta peculiari ratione in eo eventu impletam esse iure asserueris. Neque enim de ultimo iudicio primo et per se sermo esse potest, uti statim .ex v. 19 patebit; id tamen iis qui hie ultimum iudicium praedici volunt (S. Hier. Cyr. Euseb. Theod. Pint. Lap. Gord.) concedi potest et debet quod iam saepius advertimus et in cap. 13 et 24 cernitur, iudicia particularia quia cum iudicio universali unum Dei iudicium constituunt magnum, ad notionem Dei iudicis in universum exhibendam iis etiam cóloribus vestiri qui demum plene non aderunt nisi in consummatione saeculorum. Eo sensu fere dici potest cum Mald. : « depingit terribilem Christi adventum ad iudicium, quamvis haec omnia non ad illud tantum supremum iudicium, sed etiam ad alia quaedam quae saepe fiunt referenda sint » ; sim. S. Thom. For.; etiam cum primo adventu Christi iudicium esse coniunctum praeter alia vide ad Mal. 3, 2. 3 et Matth. 3, 10. 12 ; ventilabrum in manu sua et permundabit aream suam, et Matth. 10, 34 : non veni pacem mittere sed gladium, Luc. 12, 49 : ignem veni mittere in terram etc. Qui sint inimici quibus Deus indignatur (v. 14), ex sui temporis conditione propheta describit
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v. 11 « qui sanctificabantur et mundos se putabant in hortis post, ianuam. intrinsecus, qui comedebant. carnem suillam et abominationem et murem, simul consumentur, dicit Dominus »; — Israelitae foedifragi et idololatrae qui gentilium ritibus initiati consecrationes illorum et lustrationes obeunt hic simili modo describuntur, quo 4, 29 et 51, 5 seq. 65, 4. 5 et 66, 3; qui mysteriis quae dicebantur initiati erant se prae vulgo profano sanctos et diis consecratos existimabant. Hebr. qui se sanctificant et mundant. ad hortos i. e. lustrationibus sese praeparant ad sacra in hortis vel lucis obeunda; post ianuam referendum erit ad idololatriam et varias superstitiones quaedomifiunt ; sim. ut LXX àv xo0pos; cf. 51, 8. De carne suilla cf. 63, 4 et 66, 3. Dein ut convivae gentilium et in epulis sacrificalibus idolorum variis cibis gentilium i. c. abominationibus polluuntur vescentes cibis ex immundis animalibus paratis (cf. Lev. 11, 12. 13. 20. 23. 41), haec enim yp in lege mosaica vocantur. Ad quae etiam pertinet mus (Lev. 41, 29) « quem nos glirem vocamus vel iuxta orientis provincias wosEoóg » (S. Hier.); glires inter cupedias helluonum recenseri etiam in libris talmudicis asseritur (cf. Del.); apud Romanos item in honore habitos fuisse, iam Lap. et Sanct. advertunt locis ex Varrone, Plinio, Martiali prolatis. Arabes quoque iis vesci solebant et solent (cf. Bibellexic. ed. Schenkel, IV p. 148). Cum mentio fiat hortorum et carnis suillae, aliqui cultum Adonidis speciali ratione hoc loco efferri censent Hebr. kethib 49x ànw post unum recentiores plerumque intelligunt de uno illo qui stans in medio sacras peragat lustrationes et quem ceteri imitentur ; vertunt ergo hebr. quise sanctificant et mundant pro hortis post. unum in medio, unum intelligentes hierophantem (cf. Sein. Del. Naeg. Or. Hohl.) vel choragum seu mystagogum quem proeedentem reliqui sequantur in caerimoniis obeundis (Kn.). Sed satis Tira expressio esse videtur, ut ille unus voce- tur! Quare fortasse optimum erit fateri textum esse corruptum nec prostare Eo autem iudicio (v. 18. 16) gloria Dei per orbem terrarum innotescet
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v. 48 « ego autem opera eorum et cogitaliones eorum venio ut congregem cum omnibus gentibus et linguis, et venient et videbunt gloriam meam »; — textus in hebr. videtur esse corruptus; sensus quem $. Ilier. in commentario declarat contextui omnino consentaneus est : venit ergo Dominus ut opera et cogitationes singulorum iudicet et cum hoc de ludaeis iudicio simul coniungitur iudicium de gentibus ; eo autem iudicio cognoscetur gloria Dei. Redit igitur norma illa toties promulgata : dies Domini super omne sublime et humiliabitur et exaltabitur Deus solus in die illa (cf. 2, 12) ; uti Iudaei apostatae, ita gentes quoque iudicabuntur, uti vates exposuit cap. 13-27 et 63, 3; cf. Ioel 3, 2. 9. Soph. 3, 8. Hoc loco iudicium denuntiari gentibus Euseb. Mald. Sa, Lap. Men. Tir. Calm. Troch. recte censent. Est scil. tempus theocratiae novae conditae (v. 1. 8) tempus quoque iudicii non solum pro Iudaeis verum etiam pro gentibus. Dum enim gentibus affertur nuntius regni Dei, etiam pro iis Messias incipit esse in ruinam et resurrectionem, incipit fieri separatio illa de qua Christus loquitur, mittitur gladius ille, de quo Matth. 10, 34, fit discretio bonorum et malorum, electorum et reproborum. Quemadmodum ergo tale iudicium clarissime factum cernimus in natione iudaica a morte Christi usque ad eversionem urbis et templi, ita simile iudicium fit discretionis ae separationis per orbem universum simul cum annuniiatione regni messianici, fit de nationibus integris aeque ac suo modo de singulis hominibus. Hisce autem gloria Dei manifestatur et qui hanc gloriam viderint et agnoverint, omnibus viribus laborabunt ad eam aliis quoque annuntiandam, uti a v. 19 latius proponitur. Ita series rerum cernitur bene cohaerens et suo ordine contexta, quam illi interrumpunt qui hoc iam versu 48 gentium in regnum Dei collectionem primo et per se enuntiari volunt (S. Cyr. Sanct. For. Malv. Osor. Mar. Schegg, Reinke, Bade). At cum de operibus et cogitationibus rebellium Iudaeorum sermo instituatur et de iudicio in eos devolvendo et cum alibi quoque simul cum regni Dei fundatione vel ante eius fundationem mentio fiat iudicii in gentibus, illud venio ut congregem cum omnibus gentibus certo de iudicio intelligi debet ; fructus vero iudicii exprimitur et videbunt gloriam meam ; gloriam iudiciis cognoscent ; in se experientur ; qua sententia iam indicatur hanc gloriae manifestationem iis posse esse in salutem ; eam revera multis fore saluti, in v. 19 docemur. Quo rerum nexu simul declaratur, in v. 18 non posse esse sermonem de ultimo iudicio, uti aliqui volunt (S. Hier. Sasb. Pint.) ; post illud enim iam non erit nova quaedam legatorum Dei in orbem universum missio, Huius rationis, pondus sentiens S. Hier. rem ita expedire conatur : recipiantSalvatoris adventum et apostolorum evangelium qui ante mittendi sunt »; at in v. 18 fieri iudicium sieut et in v. 45. 16 dicitur ipsis verbis satis patet et in
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v. 19 ex iis qui salvati fuerint omnino suadetur. Textus hebr. ita fertur : ef ego opera eorum et cogitationes eorum — veniet ad. congregandas omnes gentes et linguas et veniunt et vident gloriam meam ; qui textus mancus et corruptus esse videtur. Conantur eum quidem explicare vel per modum aposiopeseos : ego — opera eorum et cogitationes eorum ! — instat, ut congregentur.. vel supplentes : ego visitabo, puniam, seio opera eorum. Sed neuter modus explicationis planus est et obvius. Prior enim in hebr. satis inusitatus est nec tanta animi commotio in vate adesse videtur qua explicetur apiosiopesis, cum sententia satis longa et praecedat et sequatur, sermo vero incitatus et commotus brevibus incisis soleat incedere. [n altera explanatione id suppletur quod utique a sensu exigitur; sed ubinam moris est ea quae rem constituunt omittere ? Arbitrarie vertit Hahn : vivo ego, non obstantibus eorum operibus fiet ut congregem omnes gentes; Hifz. : quoad me, opera eorum manifesta facta sunt, ita ut. congregem... Neque ex versionibus quid remedii sit adhibendum certo erui potest. LXX, Syrus, S. Hier. Chald. in eo conveniunt quod primam personam ego veniam exhibent ; ceterum LXX x&yó và Épyo aoTG x«l *0v Aoywuóv cbrGv (alia exempl. addunt émicvagat, xol &y6 ; ita quoque cod. syr. hex. — alia quoque addunt x«i &vr«xoóo6 «bro) Épyopat ouvocyeretv. Syrus quoque : ego novi opera eorum... quando veniam ad congregandum... venient etiam isti ; Chald. : et coram me manifesta sunt Opera eorum...et congregaturus sum omnes gentes. Priorem sententiae partem ita esse restituendam : opera eorum scio, vel melius visitabo, puniam, facile ex contextu patet; in altera parte colligere de se non sufficit; verbum yap colligere nimis nude ponitur ; ex v. 19 sequitur gentes eongregari ad iudicium, sed id debebat exprimi in textu, cum V3p dese hanc notionem minime induat neque de se eam habeat Ez. 22, 19. Hab. 2, 5. Quare illa lectio apud LXX quae in aliquibus exempl. adest xoi dvcexoóóco textum rite supplet et ad ]lum modum textus erit restituendus, ut habeatur sensus.et antecedentibus et v. 19 « Et ponam in eis signum et mittam ez eis qui salvati fuerint ad gentes in, mare, in Africam et Lydiam tendentes sagittam, in. Italiam et Graeciam, ad. insulas longe, ad eos qui non audierunt de me et non viderunt gloriam meam et annuntiabunt gloriam meam gentibus » ; — signum ponere in dicitur Ex. 10, 2 et Ps. 8, 43 de miraculis quae Deus in Aegypto patravit et Ps. 105, 27 de verbis signorum quae posuit. in Moyse et Aaron ; unde hoc quoque loco explicandum erit de miraculis quae Deus patraturus sit in eis et inter eos. Sicut igitur Deus veterem theocratiam miraculis vestitam et insignitam introduxit et tamquam suum opus declaravit, ita nova quoque theocratia iis divinis documentis et, testimoniis non carebit. Et cum ex iis in quibus ponit signum mittendi sint ad gloriam Dei praedicandam iis qui Deum eousque ignoraverint, iuremerito speciali quodam modo sententiam explicabimus de miraculis quibus Deus legatos suos et nuntios coram gentibus in evangelii praedicatione insignivit ac adiuvit eorum auctoritatem et missionem divinitus factam declarans atque confirmans. Unde optime explicare videntur illi quifsignum hoc spectata impletione accipiunt de charismatis quibus Deus praesertim in initio praedicationem evangelii adiuvit (cf. S. Cyr. Mald. Men. Calm. Bade). Tali signo et attestatione divina signati (Pint.) mittuntur ex ?is qui evaserunt (hebr.) scil. qui ex iudicio illo v. 19 seq. servati sunt in orbem universum : ad gentes in. Tharsis (hebr.) ad gentes quae sunt in extremis partibus occidentis vel ad gentes occidentem versus; de Tharsis cf. 23, 1; 60, 9. Ion. 1, 3; deinde in Phul et Lud, ad tendentes arcum (hebr.) ; Phul alibi non occurrit; videtur nomen corruptum pro v2 Phut, uti LXX habent o2 ; de qua regione vide quae ad Nah. 3, 9 pluribus adnotavi; esse oram maritimam cui hodie Somali est nomen censent haud pauci. Duo haec nomina etiam iunguntur Ier. 46, 9 et Ez. 271, 10 ; 30, 5. Gen. 10, 13 Ludim referuntur ad Aegyptios; sed v. 22 Lud etiam vocatur unus ex filiis Sem ; in hieroglyphicis Lutu nomen est Aegyptiorum (cf. Ebers, Aegypten und d. B. Mos. p. 91 seq.); sed cum Lud l. c. inter copias auxiliares Aegyptiorum recenseatur et nostro quoque loco nationes non adeo notae enumerentur, valde dubium videtur, num Lud nomen sit Aegyptiorum. Porro mittentur ad. Thubal et Iavan (hebr.); Thubal communiter intel- , ligunt de Tibarenis qui ad Ponti euxini litus australe orientem versus in vicinia Moschorum (unde nomen cum 322 iunctum apparet Gen. 10, 9. Ez. 91, 13; 38, 2. 3; 39, 1) sedes habent (cf. Ges. Thes. p. 1491; Bibellex. ed. Schenkel, V p. 528). Iavan suntIones ('IFeve;) vel Graeci !; cf. Gen. 10, 9. 4. Uti ipsis nominibus iam indicatur longinquis et parum notis nationibus gloriam Dei annuntiatum iri, ita commemoratis in fine insulis remotis nulli alii fines praedicationi assignantur nisi ipsi fines orbis terrarum. Unde ipsa enumeratione et peregrinis nominibus regnum Dei universale omnes gentes complectens optime describitur. Delineatur itaque verbis propheticis campus ille vastissimus et ager immensus in quo excolendo Ecclesia Christi continuo laborat et laborabit usque ad consummationem saeculorum. Posuit in ea Deus signum ; adstat conspicua omnibus quasi mons elevatus (2, 2), in ea implentur vaticinia, in ea nunquam non adest sanctitas, adsunt charismata ; in ea demum sola exhibetur radix Iesse in signum populorum, proponitur et invicte propugnatur divinus Salvator qui gentibus adorandus exhibetur (cf. 11, 10). — Ad ultima verba cf. 52, 15. tendentes arcum, et Scptuaginta posuerunt uccby nomen pro verbo interpretantes ; quod si accipiatur Cappadocas significat quorum metropolis Mazaca..: Thubal autem sive Thobel aut Italia interpretatur aut Iberia, hoc est Hispania ab Ibero flumine, unde et hodie Hispaniarum regio appellatur. Celtiberia.... Graeci autem qui sermone hebr. appellantur lavan, Ionas significant, unde et graece lones et mare ionium. Et hoc considerandum quod maxime orientales de Iaphet posuerit nationes uno filiorum Noe, licet in Tharsis et Phud Sem quoque et Cham, id est Indiae et Africae nominum fuerit recordatus, ut totum orbem ostenderet ». Haec simul demonstrant quomodo s. doctor versionem suam intelligi voluerit. Qui hebr. 535 retinent, insulam cui nomen Philae intelligant in Nilo superiore, positam quam secundum Strabonem (17, 1, 49) Aethiopes et Aegyptii communiter jncolunt (cf. Del.); Knobel (Voelkertafel p. 94) proposuit Apuliam, Italiam inferiorem, quam Iudaei medii aevi 5*2 appellabant; sed ex medio aevo usque ad [saiae tempora conclusio vel illatio non valet. Mendum in textu hebr. satis antiquum est, cum etiam Syrus legat Phul ; Chald. praebet "NDS quam vocem Bochartus explicat de incolis Philarum insulae, aliis id negantibus vel saltem dubitantibus, cum nomen aegyptiacum sit Pilak (cf. Merz in Bibellex. ed. Schenkel, IV p. 581). — Ex iis quae de Lud feruntur sententiis unam addam quam Movers, de Goeje et alii proposuerunt: intelligi gentem magnam Berberorum, Lewata, apud Byzantinos Aeud0c appellatos unde avr pronuntiari deberi Lewadim ; sed res satis dubia est quia ante saeculum 6 p. Ch. nullum exstat de gente hac. Lewata testimonium (cf. Bibellex l. c. p. 64; Riehm, Handwoerterb. s. Lud). Alii Lydos non posse intelligi ideo censent quia Lydi imbelles fuerint et molles, bella sua per milites mercede conductos gesserint et Lydi teste Herodoto (1, 79 ; 7, 74) equites lanceis pugnaverint. Sed teste Herodoto eodem (1, 155) Lydi ante Cyri tempora erant fortés et bellicosi, et uno genere armorum commemorato alia certe non excluduntur. In hac autem Isaiae enumeratione id praecipue spectari videtur, ut gloriam Dei omnibus annuntiari dicatur, quare non necessario sequitur ut gentes quae simul enumerantur sint vel regione vel cognatione propinquae ; unde saltem ratione enumerationis non prohiberis quominus Lydos intelligas. Quam efficax futura sit ac fructuosa praedicatio legatorum illorum et nuntiorum sequentibus demonstratur (S. Cyr.)
Qui salvi evadunt ex iudicio Dei gloriam universis populis annuntiant
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v. 20 « et adducent omnes fratres vestros de cunctis gentibus donum Domino in equis et in quadrigis et in lecticis et in mulis et in. carrucis ad. montem sanctum meum lerusalem, dicit Dominus, quomodo si inferant filii Israel munus in vase mundo in domum Domini »; — pro carrucis in hebr. legitur ninz*52 dromades, camelae veloces ! ita plerumque explicant; LXX : cum equis, curribus et lecticis (lampenis) mulorum cum umbraculis (yszà c7:310y) ; dum Syrus solum tria, Chald. quattuor vecturae genera afferat. li qui missi sunt adducent omnes qui ex gentibus crediderunt et credentes tamquam fratres in populum electum assumpti sunt ad Dominum in lerusalem. Ita mons sanctus fit centrum ad quod omnes gentes confluunt (cf. 9, 2;4, 6). Varia vecturae genera symbolice exhibent varias rationes et modos adducendi infideles ad fidem et cultum Dei (Pint.), quibus gentes ope divina et gratia adiutae (S. Hier. Sanct.) commode et facile (S. Cyr. Osor.) ad montem sanctum Dei, ad cultum veri Dei, et ad lerusalem, sedem theocratiae et caput, adducentur. Etiam hoc loco, uti 2, 2, distinguatur oportet symbolum et res symbolo expressa. Omnes gentes quae Deum colant in Ierusalem confluere vel ascendere in montem Sion imago est symbolica visioni propheticae consentanea et apta qua res depingatur, qua scil. exhibeatur fore ut regno Dei nomen dent ita revera animis accedentes et adhaerentes urbi illi quae est sedes theocratiae ac centrum. Afferuntur autem a nuntiis Dei tamquam sacrificium mundum Deoque summopere acceptum. Est igitur apostolatus sacrum quoddam officium sacerdotale quo Deo victimae parantur et sistuntur, quo modo S. Paulus quoque se dicit ministrum i. e. sacerdotem Aezopy2» Christi Iesu in gentibus et se omni conatu in id tendere, ut fiat oblatio gentium accepta et sanctificata in Spiritu sancto (Rom. 13, 16). Comparatione in ultimo membro declaratur modo ad prophetae tempora accommodato, uti Israelitae ex tota Palaestina in urbem conveniant primitias offerentes et similam et oleum et thus afferentes ad sacrificia, ita fore ut in nova theocratia nuntii Dei ex omni terrarum plaga veros Dei cultores Deo adducant in oblationem suavitatis. scil. missi et pergitur et adducent ; proinde sine mutatione subiecti grammaticalis fluit oratio; idque non solum modo obvio et commodiore, verum unice conveniente, cum sequatur adducent de cunctis gentibus, cur enim dicendum sit : gentes adducent de gentibus, non apparet. Iam quos adducent legati Dei ? fratres vestros ex gentibus donum Domino. Cum tam explicite addatur munus Domino adducuntur videtur indicari eos antea non ad. Dominum pertinuisse et opus eximium legatorum Dei in eo consistere, ut qui antea non audierant de Domino nec viderant gloriam eius (v. 19) iam annuntiatione facta tamquam oblatio Domino accepta sistantur. Minus apte ita de ludaeis sermo fieret. Accedit quod legati mittuntur ad gentes ; ergo quid in gentibus effecerint, exspectatur; atque gentes adduci ad Dominum elucet ex v. 23, quia omnis caro iam adorat coram facie Domini. Dein nihil obstat quominus arcte iungatur fratres ez gentibus, qui ex gentibus fratres vestri, socii eiusdem fidei effecti sunt; fratres enim dicuntur (cf. Prov. 18, 9) qui eandem fidem colunt eiusdemque patris vestigia persequuntur (Osor.), fratres, quia ipsi quoque filii Dei effecti, uti Israel est primogenitus filius (Ex. 4,. 99), fratres, quia cum gentes Sequantur vestigia fidei Abraham, revera Abraham multarum gentium pater et heres mundi est effectus ; cf. Rom. 4, 19. Gal. 3, 99;,. 5, 6. Eph. 9, 11-14. Quare gentes conversas h. 1l. fratres diei plerique interpretum iure censent; ita S. Cyr. Theod. Procop. Haimo, Osor. Pint. For. Sanct. Malv. Mald. Clarius, Lap. Calm. Allioli, Bade, Reinke, Loch et ex protestantibus : Dathe, Umbreit, Ges. Ewald, Stier ; de gentibus et Iudaeis verba accipiunt S. Hier. Thom.- Sasb. — Demum Hahn vertit : afferunt cum omnibus fratribus vestris ex omnibus gentibus oblationem Domino ; — at nemo alius ita intellexit ; etiam versiones LXX, Syri, S. Hier. Chald. fratres exhibent adducendos. Gentes ad Deum conversae non solum fratres appellantur populi electi (cf. 19, 94 : Israel erit tertius Aegyptio et Assyrio), verum ex iis quoque Deus assumet ad dignitatem sacerdotalem
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v. 21 « et assumam ez eis in sacerdotes et levitas, dicit Dominus » ; — ez eis referri ad gentes longe plerique interpretes rite intelligunt, etiam ex lis qui fratres de Iudaeis accipiunt haud pauci gentes hoc loco ad sacerdotium eligi recte viderunt (Ros. Maurer, Del. Naeg. Or.). Nam ez ludaeis assumi sacerdotes et levitas minime opus erat dicere, cum ex iis semper sumpti fuerint; ergo ut sensus adsit aptus, de gentibus debet intelligi. lis qui adducuntur nova et sublimior dignitas promittitur; qua promissione simul remotis limitibus legis mosaicae et huius legis abolitio et novus ordo rerum declaratur. Mutato enim sacerdotio cultus quoque mutatur et « translato sacerdotio necesse est ut et legis translatio fiat » (Hebr. "1, 12). Hac dignitate gentibus promissa et quae supra vidimus (19, 24 et 56, 3-1) supplentur et quae alias de práerogativis Iudaeorum vel gentium servitute dicuntur suis limitibus cireumscribuntur nosque admonemur, ne illa perperam interpretemur, sed potius Iudaeos et gentes eodem ordine ae censu apud Deum haberi existimemus. Elevabuntur ergo ex gentibus ad dignitatem sacerdotalem et leviticam. Quo oraculo clare indicatur fore in nova quoque theocratia ordinem sacerdotalem eumque hierarchicum, ita ut quod in aaronitico adfuerit in umbra, adesse debeat tamquam corpus in nova theocratia (cf. Col. 2, 11). Neque dici potest, sacerdotio declarari atque describi veram adorationem Dei; nam omnes afferuntur tamquam donum Deo, omnes ergo tamquam veri cultores Dei designantur, sed praeterea ex iis Deus seligit quosdam electione singulari ad dignitatem sacerdotalem; ergo praeter adorationem et cultum Dei omnibus communem aliquid altius ac sublimius exigitur. Praeclare quoque vocatio Dei ad munus sacerdotale indicatur : assumam ex eis; neque enim in novo rerum ordine, ut olim, iure nativitatis confertur sacerdotium, sed « nemo sibi sumit honorem, sed qui vocatur a Deo » (Hebr. 5, 4). Hac autem ratione Deus sibi novum populum sanctum condet. Tudicio discrevit inter Israelitas, gentes evaserunt donum Deo acceptum ; adest in officio sacerdotali munus illud mediatoris inter Deum et homines, munus sanctitatis conferendae et augendae. Haec vero instituuntur ordine stabili et quia Deus sapientiae suae consilio novum illum rerum ordinem coelum et terram, tempus et aeternitatem complectentem concepit et opere exsequi statuit, ideo opus illud (v. 18-21) aggreditur. Quare ad totum hoc opus refertur quod sequitur
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v. 22 « quia sicut coeli novi el terra nova quae ego facio stare coram me, dicit Dominus, sic stabit semen vestrum et nomen vestrum » ; — semen et nomen veri Israel, quocum scil. Deus foedus iniit aeternum, nunquam deficiet ; semper aderit populus Dei cui nomen et virtus Israel re et veritate conveniet i. e. populus sanctitate illustris, qui propterea benedictio erit orbi et benedictionem Dei longe lateque diffundet. In ea enim re nomen Israel consistit qui fortis fuit fide, patientia, et ita in Deum quasi praevaluit atque obtinuit benedictionem (cf. ad Os. 12, 4). Talem autem populum Deus sibi iudicio facto (v. 18) condet et efficiet, quia coelos novos novamque terram efficere vult et is rerum ordo ad quem perveniendum est iam menti eius obversatur. Ultimam igitur hominum et creaturae glorificationem Deus mente intuens regnum suum in terra constituit ; unde hoc regnum necessitate quadam indita ad ultimum hune finem tendit eumque summo desiderio appetit (cf. Rom. 8, 19-26). Dum autem Deus regnum suum in terris stabilitum comparat novis coelis novaeque terrae i. e. ultimae perfectioni quam ipse sit effecturus (cf. 65, 1'l), ipse satis indicat et quid excellentiae in regno hoc sit conclusum et ad quem finem et terminum natura sua feratur. Qui ergo divinae gubernationi se animo docili commiserit, ad conditionem illam gloriosam novis coelis novaque terra declaratam perveniet; qui vero repugnaverit, aeternis se mancipabit cruciatibus. Utrumque ultimis versibus vates delineat. Qui praedicatione gloriae Dei nomen Dei cognoverint et tamquam donum Domini ad montem eius sanctum adducti sunt, non cessabunt a continuo Dei servitio et adoratione
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v. 93 « et erit mensis ex mense et sabbatum ez sabbato, veniet omnis caro ut adoret coram facie med, dicit Dominus » ;, — modus loquendi umbram refert veteris testamenti et lineamenta, quae tamen ad maiorem perfectionem declarandam multum augentur ; ter in anno Israelitae ad faciem Domini ascendere iubebantur; in nova theocratia iam ascendet omnis caro, totum genus humanum, neque solum ter in aano, verum unoquoque novilunio (hebr.), immo sabbato quovis. Quo augmento et praeeminentia novae theocratiae clare proponitur et perspicue docetur non urbem palaestinensem intelligi, verum id cuius symbolum et typus est Ierusalem, utpote sedes et centrum theocratiae. Ecclesia Dei se sistet coram Domino continua adoratione, adoratione universali ; erit igitur quod Malachias (1, 11) praedixit : nomen Dei magnum in gentibus in omni loco. Atque hac adoratione coram facie Domini non solum designari regnum Dei temporale, verum etiam aeternum, proinde quod iam in v. 22 erat praeformatum tempus et aeternitatem una quadam comprehensione a propheta delineari, clare docemur versu sequenti. Dum cultores Dei sicut coeli novi et terra nova assistunt coram facie Domini gloria et honore coronati eique laudis hymnos perpetua adoratione persolventes, impii suppliciis aeternis deputati impietatis suae poenas luent
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v. 24 « et egredientur et videbunt cadavera virorum qui praevaricati sunt in me; vermis eorum non morietur et ignis eorum non exstinguetur, et erunt usque ad satietatem visionis omni carni » ; — hebr. et erunt abominationi omni carni ; etsi non eadem verba, sententia recurrit gravis illa qua reliquas sectiones concludit propheta : non est pax impiis (48, 22 ; 57, 21) ; perturbationem impiorum quam pluribus iam 57, 20 descripsit, hoc loco aeternis cruciatibus et summa contineri ignominia declaratur. Ipsa vero adumbratio suppliciorum conformis est regioni hierosolymitanae quae etiam in antecedentibus menti prophetae obversatur. Est enim extra urbem sanctam, in qua cultores Dei versantur - coram facie Domini, locus abominationis, Topheth (cf. 30, 33), vallis filiorum Ennom vel gehenna, in qua abominandis incendiis idolo Moloch victimae humanae cremabantur (cf. ler. 1, 32; 19, 6. 11-14 ; 32, 35. 4 Reg. 23, 10). Ibi ergo prostrata iacent ignibus tradita cadavera inimicorum Dei, eorum scil. qui a Deo et sacro eius foedere defecerunt (hebr. cf. 4, 2); sed ardent tamquam cadavera viva, quorum vermis non moritur; continuo enim et vermibus roduntur et ignibus absumuntur neque tamen dissolvuntur neque pereunt, verum vermes perpetuo habent quid rodant, ignis perpetuo urit neque comburit. Non describi poenam hisce in terris luendam neque temporale exhiberi supplicium ipsa natura rei et cruciatuum declaratur. Nam in valle prope Ierusalem cadavera rebellium continuo ardere et cultores Dei adoratione in templo facta ad incendia illa cum voluptate spectanda (hebr. 'à N7) egredi et illa cadavera cum detestatione et abominatione contemplari, res est per se ab omni impletione literali remotissima. Proinde symbolo noto et involucro a sui temporis conditione deprompto vates altius quoddam documentum et monumentum vindictae Dei adumbrat, scil. ad duos tandem ordines totum genus humanum iri redactum, quando coeli novi futuri sint et terra nova : alterum fore in civitate Dei et in sacro Dei bhabitaculo coram facie eius adoratione et laude Dei occupatum et communione gloriae Dei beatum, alterum autem extra regnum Dei vermi traditum nunquam morienti, ignibus ardentem perpetuis corpore et animo luere supplicia conditione miserrima et foedissima. Cum igitur in v. 24 sine ullo dubio ad aeternitatem remittamur, etiam jure merito eandem aeternitatem iam in v. 23 describi vel connotari censendum est vel saltem vatem rem ita exhibere, ut adumbratione generali et tempus et aeternitatem complectatur. Quare habità ratione aeternitatis quam convenientissime dicitur coram facie mea qua sententia quid excelsi cultoribus Dei promittatur, in novo demum foedere clarissime docemur (1 Cor. 13, 12). Huic de aeternitate acceptioni omnino consenianeum est eamque confirmat quod ludaei ignem aeternum et locum suppliciorum nomine appellarunt ab ea valle desumpto, quae nominis iranslatio et significatio gehennae ab ipso quoque Salvatore usurpata est et approbata (cf. Matth. 5, 22. 29. 30,110, 28; 18, 9; 23, 33. Marc. 9, 49. 44. 46 ; Luc. 12, 5). De verme et igne vide Iudith 46, 21. Eccli. 1, 19. Mare. 9, 43. 45. 41; declaratur genus poenae quo obruuntur et inirinsecus ex ipsis suis visceribus quasi exoriente ! et extrinsecus apposito et a Deo vindice accenso flammarum incendio. Beati Dei cultores testes sunt iusti Dei iudicii in impios rebelles devoluti et uti cetera Dei attributa, bonitatem, misericordiam laudibus prosequuntur aeternis, ita iustitiam quoque Dei qua in peccatores obduratos animadvertit approbant et celebrant; inde in textu hebr. cum voluptate videre dicuntur divinae iustitiae manifestationem et triumphum. Apposite notat Theod : « ostendit et in sacris evangeliis Dominus et Lazarum divitis supplicium spectasse et illum Lazari iucunditatem ; hine ergo docet eos qui laetitia illa perfruuntur suppliciis addictos videre eos qui de admissis criminibus poenas luunt ». Hisce agi de aeterna impiorum sorte plerique interpretes rite explicant (cf. S. Hier. Euseb. Theod. S. Thom. Osor. Sasb. For. Pint. Mar. Tir. Lap. Schegg, Loch, Rohl. Troch. et ex protestantibus Del. Naeg. Or.). Alii tamen primo et per se describi volunt cladem Iudaeorum urbe a Romanis capta, dein demum extensione quadam ac similitudine illam cladem eiusque descriptionem transferri ad supplicia damnatorum (cf. S. Cyr. Calm. Bade, Reinke) ; at illam cladem non posse intelligi, tum ex verbis eorumque amplitudine et re descripta colligitur, tum ex summa totius .prophetiae quam hie vates brevi comprehensam proponit. Ut enim antea saepius, ita hic saluti et vitae a Deo concedendae opponit interitum et ruinam (cf. cap. 34. 35) ; uti illa salus est sempiterna (51, 6. 8), ita qui salutem a Domino oblatam spreverint se ipsos ruinae perpetuae mancipabunt. ; Terminat igitur Isaias prophetiam suam ad id ad quod saeculum terminabitur, ad extremum iudicium (Sasb.). Concludit exhortationem ad populum, uti olim Moyses adhortatus est : proposui vobis vitam et mortem, benedictionem et maledictionem ; elige ergo vitam, ut tu vivas et . semen tuum (Deut. 30, 19), concludit muneris sui exercitium quo sese tamquam verum theocratiae vindicem et praeconem praestitit eodem modo quo S. Matthaeus refert Christum Salvatorem praedicandi munus absolvisse gravissima illa sententia qua sortes pro omni aeternitate continentur : et ibunt hi in supplicium aeternum, iusti autem in vitam aeternam (Matth. 25, 46). Quare consideratis oraculis eius adeo magnificis concludere iuvat commentarium illa laude qua ipse Spiritus sanctus qui Isajam inspiravit oraculorum eius amplitudinem, magnificentiam, sublimitatem celebrat: « Isaias propheta magnus et fidelis in conspectu Dei, spiritu magno vidit ultima et consolatus est lugentes in Sion, usque in sempiternum ostendit futura et abscondita antequam evenirent » (Eccli. 48, 25. 271. 98). I De alterius partis argumento . ES II Ad quem auctorem hanc par! tem siste oporteat III Quae potissimum obiiciantur. : IV De dicendi similitudine in utraque parte 4) Aegritudo et sanatio Ezechiae 38, 1-8. b) Angustiae Ezechiae aegrotantis 38, 9-17. . €) Actio gratiarum Ezechiae sanati 38, 17-20 d) Legatio babylonica 39, 1-8 Oraculorum subsequentium argumentum . Il. — PRIMA SERIES ORATIONUM. Cap. 40-48 FINITUS EST LABOR 1. Oratio prima 40, 3-91 . à) Liberatio in universum proponitur 40, 3-11 b) Dei potentia et sapientia 40, 129-17 €) Contra idololatras et diffidentes 40, 18-31 9. Oratio secunda 41, 1-29 . &) Heros ab oriente A1, 1-5 b) Gentium terror, Israelitarum fiducia 41, 5-13 €) Exaltatio populi Dei 44, 14-20. d) Disceptatio de operatione numinis 41, 21- 99. 3. Oratio tertia 49, 1-19. . a) Servus Domini mitis 42, 1-4 b) Opus servi Domini 42, 5-9. c) Laudes Dei 42, 10-12. 4. Oratio quarta 42, 13-44, 23 a) Deus pro suo populo bellator 42, 13- 1T b) Deus vindex in recaleitrantes 42, 18-25 c) Promissa magnifica piis data 43, 1-13 d) Beneficium liberationis gratuito praestitum 43, 14-28 e) Demonstratur gloria Dei 44, 1-8. d) Ex vaticiniis noscitur numen divinum 45, 18-96 6. Oratio sexta 46, 1-13 4) Quid valeant idola, quid Dasafss 46, 44 b) Unde soli Domino adhaerendum 406, 5-43 7l. Oratio septima 41, 1-15 d) Ignominia Babyloni illata 47, 1-7 . b) Quam inanes sint Chaldaeorum divinationes 4T, 8- T - Oratio octava 48, 1-92 . ; 4) Cur Deus oracula dederit et det 48, 1-14. b) Deus redemptor benignus 48, 12-22 . III. — SECUNDA SERIES ORATIONUM. Cap. 49-51. EXPIATA EST INIQUITAS 1. Oratio prima 49, 1-26 . €) Sion a gentibus honorata et a Deo protecta 49, 9.96 4) Orationis summa proponitur 52, 13-15 b) Servus Domini despectu et dolore oneratus 53, 1-3 . e) Praemium quod fiet servo Domini 53, 40-19. Appendix de servo domini 9. Oratio quinta 54, 1-1 . a) Filiorum multitudo novae Sionis 5, 1 3. d) Salus apud Dominum est quaerenda 55, 1-5. b) Quomodo et cur Dominus sit quaerendus 55, 6-13 . b) Invehitur in improbitatem ducum 56, 9-57, 9 d) Impiis poena, gratia piis annuntiatur 57, 19-94 . IV. — TERTIA SERIES ORATIONUM. Cap. 58-66 SUSCEPIT DUPLICIA DE MANU DOMINI b) Quae bona pietatem consequantur 58, 8-14 9. Oratio secunda 59, 1-94. 4) Ad gloriam Domini in Sion gentes properant 60, 1-9 a) Iterata promissio salutis eximiae 62, 1-5 . b) Salus magno desiderio expetatur oportet 62, 6-12 d) Quam ardens esse debeat desiderium auxilii divini 64, "s 5 €) Quomodo venia sit efflagitanda 64, 5-12 . a) Conversio gentium, Israelis rebellio 63, 1-7 . b) Sortes bonorum malorumque diversae 63, 8-16 . c) Quam praecellens sit nova rerum conditio 63, 11-25. 8. Oratio octava 66, 4-94 . j Epilogus ad totam prophetiam. 4) Deus pios respicit, aversatur impiorum cultum 66, 1-4. b) Deus in iudicio condet regnum suum 66, 5-9 c) Piorum impiorumque sortes diversae 66, 10-18 .. d) Plena est omnis terra gloria Domini 66, 19-24 IwPRIMERIE DE L'IxsTiTUTION Sar1NT-MÉpARD. — Soissoxs.
66:2
… intensifies the sense of πτωχός; it is not a matter of the poor only "in spirit," that is, metaphorically, but of the poor inwardly afflicted by hardship and sorrow, as is clear from the constant use of πνεῦμα (Heb. rūah) in similar expressions (Is. 57:15; 66:2; Ps. 33:19; the same sense of lēbh "heart" in Ps. 108:16): it is full poverty, piercing to the very depths of the soul (but St. Jerome interprets: "He added 'in spirit' so that you …
… God made use of the prophets to recall them to interiority (Am. 4, 11-22; 5, 14-15; Mich. 6, 8; Is. 66, 2; Jer. 4, 3-4 and 14, 7). They inculcated the relationship between the soul and God not only with the ancient concept of filial adoption, but also with the delicate image of spiritual …
… It is said, for example, that the Lord will give, in messianic times, a "new rūah" (Ez. 11, 19; 18, 31; 36, 29; Ps. 51 [50], 12); in the rūah thoughts ascend (Ez. 11, 5); the rūah seeks, desires the Lord (Is. 26, 9), is cast down (Is. 66, 2; Prov. 15, 13), humble (Prov. 16, 19; 29, 23), magnanimous (Ps. 51 [50], 14).
66:12
… the gaze of the Divinity, attentive and intelligent (Ps. 5:2-3), helpful and merciful (ibid. 9:14), purifying and life-giving (I Jn. 3:19-20), the affection with which God enfolds within himself his beloved creature, "embracing her in his love" (Is. 66:12-13; St. Ignatius, Spir. …
66:15
… (12, 4), the announcement of the universal judgment becomes increasingly precise in the vivid descriptions of the prophets (Is. 13, 9; 66, 15; Joel 2, 1; Zeph. 1, 2; Dan. 7, 8) and of Wis. (5, 1-13). The whole New Testament is dominated by this great prospect. …
… 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). Finally the various elements (angels, cloud, fire, etc.) that accompany the manifestations of God as judge (Isa. 34:10; 66:15; Dan. 7:13 ff., etc.; Matt. 16:27; 26:63 f.; Mark 14:61 f., etc.) are merely descriptive, characteristic of the prophetic style.
66:19
… In Isa. 66:19 Yahweh promises that he will bring the Israelites as far as the Greeks and the "islands." Ezek. 27:13, 19 and Joel 3:6 (Heb. 4:6) speak of the slave, vessel and metal trade that the …
… Jāveān). - Hebrew transcription of the name of the "Ionians" (Ἰάφεθ) of Asia Minor (Gen. 10:2, 4; 1 Chron. 1:5 agg.; Isa. 66:19; Ezek. 27:13), like the Assyrian Jāveān, Jām(a)nu, the Sanskrit Javanā, the Persian Jaunā (cf. Aeschylus, Pers., 178, 563), the Coptic Wejenin. …
2. Lâdh, Lâdhîm (Lydia, Lydii; Isa. 66:19; Ezek. 27:10; 30:5; cf. Gen. 10:13; 1 Chron. 1:13): a region and population perhaps in North Africa.
THARSIS. - A maritime city (or region) frequently mentioned in the Hebrew Bible, located in the far West (Is. 66, 19), in the direction of the "islands" (Ps. 71, 13).
Thubal (Heb. Tûbhal; Septuagint Θοβήλ)
The three names are again associated in Ezek. 27:13 as suppliers of slaves to the Phoenicians; T. and Javan are mentioned in Isa. 66:19 as typical distant, overseas peoples; but more often T. is associated with Meshech: both are part of the eschatological army of Gog and Magog (Ezek. 38:2,3; 39:1); their destruction …
66:20
True priests of the New Testament, in whom the promises of the Prophets had been fulfilled (cf. Isa. 66:20-23; Mal. 1:10-11), the Apostles felt with pride the honor of the divine investiture: "Everyone should regard us as ministers of Christ and stewards (οἰκόνουσα) of the mysteries of God" …
66:22
"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). Finally …
66:23
… spectacle of the injustices of this earth, one rises to the concept of a sanction in the beyond (Prov. 11, 4; Eccl. 12, 13-14). The accent takes on precise contours in the Prophets, who describe in strong colors the otherworldly punishment of the wicked: Is. 66, 23-24: "All shall come to bow down before me, and going out from the walls they shall see the corpses of the men who have rebelled against me, for their worm shall not die and their fire …
66:24
… 9:10), the wicked have far more to fear it (Ps. 48:15) than the righteous do. There is also mention of the fire that devours (Deut. 32:22; Is. 50:11; Eccl. 51:4); for the wicked "their worm shall not die and their fire shall not be quenched" (Is. 66:24; Eccl. 7:17; Jud. 16:21; Mk. 9:23), an allusion to cadaveric corruption and to the valley of Gehenna (v.). …
66:26
The G., because of the horrendous cult, became a symbol and synonym of all desolations and, by antonomasia, of the place of torment for sinners (v. šē'ot): Jer. 7:31 ff.; 19:3 ff. 10; cf. Is. 66:26; in the apocrypha (J. Chaine, cols. 573 ff.). …
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.