The Chaldees wil assault & afflict the Iewes with great violence. 12. After humble repentance in captiuitie, 18. Gods benignitie wil comforte them. 23. with abundance of spiritual grace by Christ: 28. sending also the Holie Ghost. 30. And terrible signes before the day of Iudgement.
1Blow ye the trumpet in Sion, sound an alarm in my holy mountain, let all the inhabitants of the land tremble: because the day of the Lord cometh, because it is nigh at hand.Suonate la buccina in Sion, alzate le strida sul mio monte santo, siano in movimento tutti gli abitanti della terra, perchè viene il dì del Signore, perchè egli è vicino,SOVND ye with the trumpet in Sion, howle in my holie mount, let al the inhabitants of the land be trubled: Because the day of our Lord cometh,Canite tuba in Sion, / ululate in monte sancto meo, / conturbentur omnes habitatores terræ: / quia venit dies Domini, quia prope est. 2A day of darkness, and of gloominess, a day of clouds and whirlwinds: a numerous and strong people as the morning spread upon the mountains: the like to it hath not been from the beginning, nor shall be after it, even to the years of generation and generation.Giorno di tenebre, e di caligine, giorno nuvoloso, e tempestoso: un popolo numeroso, e forte per tutta la montagna si spande come la luce del mattino. Simile a lui pell'addietro non fu, e non vi sarà per generazioni, e generazioni.because the day of darkenes, and of mist is neere, the day of clowde, and whirlewind: as the morning spred vpon the montaines much people & strong: the like to it hath not bene from the beginning, and after it shal not be euen vnto the yeares of generation & generation.Dies tenebrarum et caliginis, / dies nubis et turbinis; / quasi mane expansum super montes / populus multus et fortis: / similis ei non fuit a principio, / et post eum non erit / usque in annos generationis et generationis. 3Before the face thereof a devouring fire, and behind it a burning flame: the land is like a garden of pleasure before it, and behind it a desolate wilderness, neither is there any one that can escape it.Innanzi a lui un fuoco divoratore, e dietro a lui un'ardente fiamma: la terra, che al venire di lui era un paradiso di delizie, la lascia devastata, deserta; e nissuno da lui può salvarsi.Before the face therof a deuouring fyre, and after it a burning flame: the land before it as it were a garden of pleasure, and after it the wildernes of a desert, neither is there that can escape it.Ante faciem ejus ignis vorans, / et post eum exurens flamma. / Quasi hortus voluptatis terra coram eo, / et post eum solitudo deserti, / neque est qui effugiat eum. 4The appearance of them is as the appearance of horses, and they shall run like horsemen.Il loro aspetto è come di cavalli, e correranno a guisa di cavalieri,As the appearance of horses, their appearance. & as horsemen so shal they runne.Quasi aspectus equorum, aspectus eorum; / et quasi equites, sic current.
5They shall leap like the noise of chariots upon the tops of mountains, like the noise of a flame of fire devouring the stubble, as a strong people prepared to battle.Salteranno sulle vette de' monti con rumore simile ai cocchi, con rumore simile a quello di una fiamma, che brugia le paglie, e come una moltitudine di gente armata ordinata in battaglia,As the sound of chariots vpon the toppes of mountaines shal they leape, as the sound of a flame of fire deuouring stubble, as a strong people prepared to battel.Sicut sonitus quadrigarum super capita montium exilient, / sicut sonitus flammæ ignis devorantis stipulam, / velut populus fortis præparatus ad prælium. 6At their presence the people shall be in grievous pains: all faces shall be made like a kettle.Al loro arrivo si atterriranno le genti, e le loro facce diverranno del colore di una pignatta.At his presence the people shal be vexed: al visages shal be made like a potte.A facie ejus cruciabuntur populi; / omnes vultus redigentur in ollam. 7They shall run like valiant men: like men of war they shall scale the wall: the men shall march every one on his way, and they shall not turn aside from their ranks.Correranno come campioni, come forti guerrieri saliranno sulla muraglia; ogni uomo si avanzerà nella sua fila, e non usciranno mai fuori della loro ordinanza.They shal runne as valients: as men of warre they shal scale the wal: the men shal march in their wayes, & shal not decline from their pathes.Sicut fortes current; / quasi viri bellatores ascendent murum: / viri in viis suis gradientur, / et non declinabunt a semitis suis. 8No one shall press upon his brother: they shall walk every one in his path: yea, and they shall fall through the windows, and shall take no harm.Non si daranno impaccio l'uno all'altro, ciascuno tirerà diritto al suo cammino; ed entreranno anche per le finestre, senza patirne lesione.None shal presse his brother; they shal walke euerie one in his owne pathe: yea & through the windowes they shal fal, & shal not demolish.Unusquisque fratrem suum non coarctabit, / singuli in calle suo ambulabunt; / sed et per fenestras cadent, et non demolientur. 9They shall enter into the city: they shall run upon the wall, they shall climb up the houses, they shall come in at the windows, as a thief.Giungeranno nella città, correranno sulle mura, si getteran per le case, salteran come ladro dentro le finestre.They shal enter the city: they shal runne on the wal, they shal climbe the houses, by the windowes they shal enter as a theefe.Urbem ingredientur, in muro current, / domos conscendent, per fenestras intrabunt quasi fur.
10At their presence the earth hath trembled, the heavens are moved: the sun and moon are darkened, and the stars have withdrawn their shining.Al loro arrivo scuoterassi la terra, i cieli saranno scommossi; il sole, e la luna si oscurano, e le stelle perdono il loro splendore.At his presence the earth hath trembled, the heauens are moued: the sunne and moone are darkened, and the starres haue withdrawne their shining.A facie ejus contremuit terra, / moti sunt cæli, / sol et luna obtenebrati sunt, / et stellæ retraxerunt splendorem suum. 11And the Lord hath uttered his voice before the face of his army: for his armies are exceedingly great, for they are strong, and execute his word: for the day of the Lord is great and very terrible: and who can stand it?Perocché il Signore ha fatto udir la sua voce all'arrivo del suo esercito perocché moltissime son le sue schiere; perocché sono forti, ed eseguiranno i comandi di lui: perocché grande, molto terribile egli è il dì del Signore; e chi potrà reggervi?And our Lord hath geuen his voice before the face of his host: because his campes are exceding manie, because strong & doing his word: for great is the day of our Lord, & terrible excedingly: and who shal susteyne it?Et Dominus dedit vocem suam ante faciem exercitus sui, / quia multa sunt nimis castra ejus, / quia fortia et facientia verbum ejus: / magnus enim dies Domini, et terribilis valde, / et quis sustinebit eum ? 12Now, therefore, saith the Lord. Be converted to me with all your heart, in fasting, and in weeping, and in mourning.Adesso adunque, dice il Signore, convertitevi a me con tutto il cuor vostro, nel digiuno, nelle lagrime, e nei sospiri;Now therfore sayth our Lord: Conuert to me in al your hart, in fasting, and in weeping, and in mourning.Nunc ergo, dicit Dominus, / convertimini ad me in toto corde vestro, / in jejunio, et in fletu, et in planctu. 13And rend your hearts, and not your garments and turn to the Lord your God: for he is gracious and merciful, patient and rich in mercy, and ready to repent of the evil.E spezzate i cuori vostri, e non le vostre vesti, e convertitevi al Signore Dio vostro, perchè egli è benigno, misericordioso, e paziente, e di molta clemenza, e portato a rivocare il gastigo;And rent your hartes, and not your garments, and turne to the Lord your God: because he is benigne and merciful, patient and of much mercie, & readie to be gracious vpon the malice.Et scindite corda vestra, et non vestimenta vestra; / et convertimini ad Dominum Deum vestrum, / quia benignus et misericors est, / patiens et multæ misericordiæ, / et præstabilis super malitia. 14Who knoweth but he will return, and forgive, and leave a blessing behind him, sacrifice and libation to the Lord your God?Chi sa, che egli non si cangi, e ci perdoni, e dietro a se lasci benedizione e onde offerir sagrifizio, e libagione al signore Dio vostro.Who knoweth if he wil conuert, and forgeue, and leaue after him benediction, sacrifice and libament to the Lord your God?Quis scit si convertatur, et ignoscat, / et relinquat post se benedictionem, sacrificium et libamen Domino Deo vestro ?
15Blow the trumpet in Sion, sanctify a fast, call a solemn assembly,Suonate la tromba in Sion, intimate il digiuno santo, convocate l'adunanza;Sound ye with the trumpet in Sion, sanctifie a fast, cal an assemblie,Canite tuba in Sion, / sanctificate jejunium, vocate cœtum: 16Gather together the people, sanctify the church, assemble the ancients, gather together the little ones, and them that suck at the breasts: let the bridegroom go forth from his bed, and the bride out of her bridal chamber.Raunate il popolo, purificate tutta la gente, raunate i seniori, fate venire i fanciulli, e i bambini di latte: esca lo sposo dal letto nuziale, e dal talamo suo la sposa.gather together the people, sanctifie the Church, assemble the ancients, gather together the litle ones, and them that sucke the breastes: let the bridegrome goe forth of his chamber, and the bride out of her bride chamber.congregate populum, sanctificate ecclesiam, / coadunate senes, congregate parvulos, et sugentes ubera; / egrediatur sponsus de cubili suo, / et sponsa de thalamo suo. 17Between the porch and the altar the priests, the Lord’s ministers, shall weep, and shall say: Spare, O Lord, spare thy people: and give not thy inheritance to reproach, that the heathens should rule over them. Why should they say among the nations: Where is their God?Tral vestibolo, e l'altare piangano i sacerdoti ministri del Signore, e dicano: Perdona, o Signore, perdona al tuo popolo; e non abbandonare all'obbrobrio la tua eredità sotto il dominio delle nazioni. Avrann' elleno a poter dire le genti: Il Dio loro dov'è?Betwen the porch and the altar the priests our Lords ministers shal weepe, and shal say: Spare ô Lord, spare thy people: and geue not thine inheritance into reproch, that the nations haue dominion ouer them. Why say they in the peoples: Where is their God?Inter vestibulum et altare plorabunt sacerdotes, ministri Domini, / et dicent: Parce, Domine, parce populo tuo; / et ne des hæreditatem tuam in opprobrium, / ut dominentur eis nationes. / Quare dicunt in populis: Ubi est Deus eorum ? 18The Lord hath been zealous for his land, and hath spared his people.Il Signor ha amore per la sua terra, ed ha perdonato al suo popolo.Our Lord hath bene zelous to his land, and hath spared his people.Zelatus est Dominus terram suam, / et pepercit populo suo. 19And the Lord answered, and said to his people: Behold I will send you corn, and wine, and oil, and you shall be filled with them: and I will no more make you a reproach among the nations.Ed ha parlato il Signore, ed ha detto al suo popolo: Ecco, che io manderò a voi grano, e vino, ed olio, e ne avrete abbondanza, e non permetterò più, che voi siate lo scherno delle nazioni,And our Lord answered, and sayd to his people: Behold I wil send you corne, and wine, and oyle, and you shal be replenished with them: and I wil geue you no more to be a reproch in the Gentils.Et respondit Dominus, et dixit populo suo: / Ecce ego mittam vobis frumentum, et vinum, et oleum, / et replebimini eis; / et non dabo vos ultra opprobrium in gentibus.
20And I will remove far off from you the northern enemy: and I will drive him into a land unpassable, and desert, with his face towards the east sea, and his hinder part towards the utmost sea: and his stench shall ascend, and his rottenness shall go up, because he hath done proudly.E caccerò lungi da voi colui, che sta da settentrione, e lo getterò in un paese disabitato, e deserto: la vanguardia verso il mare di oriente, la retroguardia verso il mare più lontano; ed egli imputridirà, e tramanderà tetro odore perchè ha agito con arroganza.And him that is from the North, I wil make far from you: and I wil expel him into a land vnpassable, & desert, his face against the east sea, and his extreme part to the last sea: & his stinke shal ascend, & his rotennes shal ascend, because he hath done proudly.Et eum qui ab aquilone est procul faciam a vobis, / et expellam eum in terram inviam et desertam: / faciem ejus contra mare orientale, / et extremum ejus ad mare novissimum: / et ascendet fœtor ejus, / et ascendet putredo ejus, / quia superbe egit. 21Fear not, O land, be glad, and rejoice: for the Lord hath done great things.Terra, non più temere, esulta, e rallegrati; perocché grandi cose ha fatte per te il Signore.Feare not ô land, reioyce & be glad: because our Lord hath magnified to doe.Noli timere, terra: / exsulta, et lætare, / quoniam magnificavit Dominus ut faceret. 22Fear not, ye beasts of the fields: for the beautiful places of the wilderness are sprung, for the tree hath brought forth its fruit, the fig tree, and the vine have yielded their strength.Voi animali della campagna, non più temete: perocché ripullulano i campi deserti, le piante danno i lor frutti, il fico, e la vigna han messa fuora la loro virtù.Feare not ye beastes of the region: because the beautiful thinges of the desert are sprung, because the tree hath brought his fruite, the figtree, and the vine haue geuen their vigour.Nolite timere, animalia regionis, / quia germinaverunt speciosa deserti; / quia lignum attulit fructum suum, / ficus et vinea dederunt virtutem suam. 23And you, O children of Sion, rejoice, and be joyful in the Lord your God: because he hath given you a teacher of justice, and he will make the early and the latter rain to come down to you as in the beginning.E voi, figliuoli di Sion, esultate, e rallegratevi nel Signore Dio vostro, per chè egli ha dato a voi il maestro della giustizia, e manderà a voi le piogge d'autunno, e di primavera come in antico.And ye children of Sion reioyce, and be ioyful in the Lord your God: because he hath geuen you a doctor of iustice, and he wil make the early and the late showre to descend to you as in the beginning.Et, filii Sion, exsultate, / et lætamini in Domino Deo vestro, / quia dedit vobis doctorem justitiæ, / et descendere faciet ad vos imbrem matutinum et serotinum, / sicut in principio.
24And the floors shall be filled with wheat, and the presses shall overflow with wine, and oil.E le aje saranno piene di grano, e le cantine ridonderanno di vino, e di olio.And the floores shal be filled with wheare, and the presses shal ouerflow with wine, and oyle.Et implebuntur areæ frumento, / et redundabunt torcularia vino et oleo. 25And I will restore to you the years which the locust, and the bruchus, and the mildew, and the palmerworm hath eaten; my great host which I sent upon you.E compenserò gli anni renduti sterili dalla locusta, dal bruco, dalla ruggine, e dall'eruca, terribili eserciti mandati da me contro di voi.And I wil render you the yeares, which the locust, the bruke, and the blast, and the eruke hath eaten: my great strength, which I haue sent vpon you.Et reddam vobis annos, quos comedit locusta, / bruchus, et rubigo, et eruca: / fortitudo mea magna quam misi in vos. 26And you shall eat in plenty, and shall be filled and you shall praise the name of the Lord your God; who hath done wonders with you, and my people shall not be confounded for ever.E mangerete allegramente, e sarete satolli, e celebrerete il nome del Signore Dio vostro, che ha fatte mirabili cose per voi, e il mio popolo non sarà confuso in sempiterno;And you shal eate eating, and shal be filled: and you shal praise the name of the Lord your God, that hath done meruels with you, and my people shal not be confounded for euer.Et comedetis vescentes, et saturabimini; / et laudabitis nomen Domini Dei vestri, / qui fecit mirabilia vobiscum; / et non confundetur populus meus in sempiternum. 27And you shall know that I am in the midst of Israel: and I am the Lord your God, and there is none besides: and my people shall not be confounded forever.E conoscerete com' io risiedo in mezzo ad Israele, ed io sono il Signore Dio vostro, ed altro non v'è; e non rimarrà giammai confuso il mio popolo.And you shal know that I am in the middes of Israel: & I the Lord your God, and there is none besides: and my people shal not be confounded for euer.Et scietis quia in medio Israël ego sum, / et ego Dominus Deus vester, et non est amplius; / et non confundetur populus meus in æternum. 28And it shall come to pass after this, that I will pour out my spirit upon all flesh: and your sons and your daughters shall prophesy: your old men shall dream dreams, and your young men shall see visions.E dopo tali cose avverrà, che io spanderò il mio spirito sopra tutti gli uomini, e profeteranno i vostri figliuoli, e le vostre figliuole; i vostri vecchi avranno de' sogni, e la vostra gioventù avrà delle visioni.And it shal be after this: I wil powre out my spirit vpon al flesh: and your sonnes, & your daughters shal prophecie: your ancients shal dreame dreames, and your yong men shal see visions.Et erit post hæc: / effundam spiritum meum super omnem carnem, / et prophetabunt filii vestri et filiæ vestræ: / senes vestri somnia somniabunt, / et juvenes vestri visiones videbunt.
29Moreover, upon my servants and handmaids in those days I will pour forth my spirit.Ed anche sopra i servi miei, e sopra le serve spanderò in que' giorni il mio spirito.Yea and vpon my seruants, and handmayds in those dayes I wil powre out my spirit.Sed et super servos meos et ancillas / in diebus illis effundam spiritum meum. 30And I will shew wonders in heaven; and in earth, blood, and fire, and vapour of smoke.E farò apparire prodigj in cielo, e sopra la terra, sangue, e fuoco, e globi di fumo.And I wil geue wonders in heauen, and in earth, bloud, and fire, and vapour of smoke.Et dabo prodigia in cælo et in terra, / sanguinem, et ignem, et vaporem fumi. 31The sun shall be turned into darkness, and the moon into blood: before the great and dreadful day of the Lord doth come.Il sole si cangerà in tenebre, e la luna in sangue, prima che venga quel giorno grande, e orribile del Signore.The sunne shal be turned into darkenes, and the moone into bloud: before the great and horrible day of the Lord doth come.Sol convertetur in tenebras, / et luna in sanguinem, / antequam veniat dies Domini magnus et horribilis. 32And it shall come to pass, that every one that shall call upon the name of the Lord, shall be saved: for in Mount Sion, and in Jerusalem shall be salvation, as the Lord hath said, and in the residue whom the Lord shall call.E avverrà, che chiunque invocherà il nome del Signore, avrà salute; perocché nel monte di Sion, e in Gerusalemme troveran salvamento, come ha detto il Signore, gli avanzi, che saran chiamati dal Signore.And it shal be, euerie one that shal inuocate the name of the Lord, shal be saued: because in mount Sion, and in Ierusalem shal be saluation, as our Lord hath sayd, and in the residew whom our Lord shal cal.Et erit: omnis qui invocaverit nomen Domini, salvus erit: / quia in monte Sion et in Jerusalem / erit salvatio, sicut dixit Dominus, / et in residuis quos Dominus vocaverit.
2:1
Worthington
Blow. The prophets often ordered, to signify what will take place. (Worthington)
The people were gathered by the sound of trumpets. The danger from the locusts was imminent; and all are exhorted to avert it, by praying in the temple, etc.
Virgil
Extemplo turbati. (Virgil, Aeneid viii.)
Lord. That is, the time when he will execute justice on sinners, (Challoner) and suffer affliction to fall upon them. (Worthington) (Chap. 1:15.)
2:2
Calmet
Darkness. This implies great misery, ver. 10. (Calmet)
Challoner
People. The Assyrians or Chaldeans. Others understand all this of the army of locusts laying waste the land. (Challoner)
Haydock
Morning; unexpectedly, (Calmet) and soon. (Haydock)
No human force can prevent the ravages of the locusts
2:3
2:4
Calmet
Horsemen. The head of a locust bears some resemblance with that of a horse, and its flight is rapid, Apocalypse 9:7. (Calmet)
2:5
Pliny
Mountains. "They beat their wings so loudly, that they may be taken for other birds." (Pliny, [Natural History?] 11:29.)
They are much larger in hot climates, (chap. 1:6.; Haydock) and may be heard at the distance of two miles, (Bochart) darkening the air for the space of four leagues. Yet this description is poetical, and perhaps an allegory is nowhere better kept up.
2:6
Calmet
Kettle. The Jews were naturally of a dark complexion. Fear causing the blood to retire, would make them black, Isaias 13:8., Lamentations 4:8., and 5:10. (Calmet)
2:7
Theodoret
Ranks. Locusts march like a regular army. (Theodoret)
Haydock
No fortification can keep them out. (Haydock)
2:8
Calmet
Brother. St. Jerome saw a cloud of them in Judea. They were not "a finger-nail's breadth from each other." (Calmet)
Bochart
The Arabs discover the military art in them. (Bochart)
Sigebert
They invested France (the year of the Lord 874) with all the skill of an army, the chiefs marking out the place for the camp the night before. (Sigebert.)
Calmet
Windows. They eat the wood, (Haydock) and the windows were simple lattices or curtains. (Calmet)
Haydock
Hebrew, "they fall upon the sword, and shall not be hurt." Septuagint, "consumed or filled." (Haydock)
Theodoret
They are never satisfied. (Theodoret)
2:10
St. Jerome
Shining. The cloud of locusts intercepts the light; or, people in distress think all nature is in confusion. (St. Jerome; Ezechiel xxxii.; Jeremias 4:23.)
Calmet
Aloysius (13.) saw locusts in the air for the space of twelve miles; and among the Cossacks, clouds of them may be found six leagues in length and three in breadth. They frequently occasion a famine in Ethiopia. (Calmet)
2:11
Calmet
Voice; thunder, (Haydock) or the noise of locusts, ver. 5. (Calmet)
2:12
Worthington
Mourning. For moving the heart to repentance these external works are requisite, at least in will: if they be wilfully omitted, it is a sure sign that the heart is not moved. (St. Jerome) (Worthington)
2:13
Calmet
Garments, as was customary in great distress. God will not be satisfied with mere external proofs of repentance. (Calmet)
St. Jerome
Evil. He will forego his threats if we do penance. (St. Jerome)
He punishes unwillingly, Isaias 28:21.
2:14
Who knoweth. Confidence in God and repentance must accompany prayer.
Blessing; plentiful crops, so that the usual sacrifices may be performed again, Joel 1:9.
2:15
Trumpet. Thus were festivals announced, Numbers 10:7.
2:16
Sanctify. Let all make themselves ready to appear.
Ones. Their cries would make an impression on men, and prevail on God to shew mercy, Judith 4:9.
2:17
Calmet
Altar of holocausts. They turned towards the holy place, lying prostrate, 1 Esdras 10:1., and 2 Machabees 10:26. (Calmet)
Maimonides
Hither the victim of expiation was brought, and the high priest confessed. (Maimonides)
Over them, as they might easily have done during the famine.
2:18
Worthington
Zealous. Indignation is excited when a person perceives any thing contemned which he loves. So God resented the injuries done maliciously by the Gentiles towards his people; though he often punished them for their correction or greater merit. (Worthington)
Calmet
He will resent the blasphemies uttered by infidels against his holy name, and will restore fertility to the land. (Calmet)
2:19
Worthington
Nations. This did not take place till after the seventy years captivity, nor then fully. It is verified in true believers, and after death in the glory of the saints. (Worthington)
2:20
Challoner
The northern enemy. Some understand this of Holofernes and his army, others of the locusts. (Challoner)
Calmet
Protestants, "the northern army." Hebrew may denote (Haydock) wind. This often drives away locusts. Those here spoken of were drowned in the Mediterranean and Dead Seas. (Calmet)
This occasioned a pestilence, (St. Jerome; St. Augustine, City of God 4:31.) to prevent which the locusts were to be speedily buried, Isaias 33:4.
Proudly. Hebrew, "great things." God, or the locusts are meant.
2:22
Strength; fruit, as formerly.
2:23
Theodoret
Teacher; Joel, etc., or rather the Messias, John 1:9., and Matthew 23:8. Some translate Hebrew, "rain." Septuagint, "meat," (Calmet) sufficient for the people. (Theodoret)
Rain. Osee 6:3.
2:24
Presses, or subterraneous reservoirs.
2:25
St. Jerome
Host. God could have hurled his thunderbolts, or mountains, to destroy all mankind; but he chooses to shew their insignificance, (Calmet) by employing the vilest insects, which they cannot withstand. (St. Jerome)
2:28
Calmet
After. From this verse to the end the prophet speaks of the times succeeding the captivity, and more especially of the propagation of the gospel. The enemies of God's people shall be destroyed, (chap. 3:1.) which seems to refer to Cambyses, Ezechiel xxxviii. (Calmet)
Worthington
My spirit. This plainly foretells the coming of the Holy Ghost, Acts 2:(Worthington)
The Jews never had such a multitude of prophets after the captivity as the Church had, 1 Corinthians 14:24. What relates to them was only a shadow of what would befall true believers.
2:29
Handmaids. Septuagint of St. Jerome and St. Peter read, my handmaids. "My," is omitted in both places in Complutensian and Hebrew and the latter word in the Roman Septuagint.
2:30
Wonders. Many prodigies preceded the persecution of Epiphanes, the death of Christ, the ruin of the temple, and more will be seen before the day of judgment. Though we cannot prove the same with respect to Cambyses, it suffices that the people were thrown into the utmost consternation (ver. 2, 11.) when he forebade the building of the temple, (1 Esdras 4:6.) and designed to plunder them. Ezechiel (xxxviii. 11.) speaks of the same event, as the Jews assert. Ctesias also mentions that when he offered sacrifice, the victims would not bleed; and that his wife, Roxana, brought forth a child without a head, implying, according to the magi, that he should have no heir. His mother also frequently appeared, and reproached him with the murder of his brother. See Joel 3:15., and Ezechiel 38:22.
2:32
Calmet
Call. Amid these fears, those who trust in the Lord shall have nothing to suffer. Cambyses could not execute his designs. But the prophet here alludes still more to the conversion of the Gentiles, Acts 2:21., and Romans 10:13. Some returned from Babylon, as a figure of this great event. Only a few Jews embraced the faith. (Calmet)
Haydock
Salvation. Septuagint, "shall be saved, as the Lord hath spoken, and the person preaching the gospel, whom the Lord hath called." (Haydock)
2:1
The day of the Lord.... That is, the time when he will execute justice upon sinners.
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The northern enemy.... Some understand this of Holofernes and his army: others, of the locusts.
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Prophets do often speake in such phrase as if they admonished the people vvhat to doe, vvhen in dede they foreshevv what they wil do in their distresses:
In the time when God wil suffer affliction to fal vpon them for their sinnes.
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take no harme.
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Concordance Isa. 13. Ezec. 32. Mat. 24. Iere. 30. Amos. 5. Sopho. 1.
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For better mouing the hart to true repentance:
God requireth these external workes of penance. And where the same are wanting, at least in vvil, it is a manifest signe that the hart is not truly penitent. S. Ierom.
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Concordance •. Psal. 85.
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Zele is an indignation rising of loue: vvhen one seeth anie person, or thing, vvhich he loueth contemned, or vvronged. So God hath zele for his people; when they are vniustly afflicted, more of the malice of their afflicters then for iustice. Yet God suffereth often times his people to be punished for their ful correction and for their more merite.
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So that vvhich God here promiseth by his prophet, touching his protection and deliuerie of his people, was not fulfilled til after the seuentie yeares of their captiuitie, nor then fully, but is verified in those that beleue in Christ. And especially after this life, vvhen his glorious Saincts shal liue in eternal ioy.
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That this is a plaine prophecie of the mission of the Holie Ghost performed on VVhitsunday, the fiftith day after Christs Resurrection, and the tenth after his Ascension, S. Peter teacheth. Act. 2.
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Concordance Rom. 1•.
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St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 16.6
… while another prophet wails, as he contrasts with its former beauty its final disorder, and thus discourses on the anger of the Lord when He smites the land: before him is the garden of Eden, behind Him a desolate wilderness.
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Tertullian † AD 220 Against Praxeas 16
… Moreover, how comes it to pass, that the Almighty Invisible God, “whom no man hath seen nor can see; 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;”
John Cassian † AD 435 The Conferences of John Cassian 7.5
… Hear of the selection by which the King himself marks and approves brave men when he summons them to the spiritual combat. “Let,” says He, “the weak say that I am strong;” and: “Let him who is the sufferer become a warrior.”
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Aphrahat † AD 346 Aphrahat: Select Demonstrations 6.1
… Let us pray His prayer in purity, that it may have access to the Lord of Majesty. Let us be partakers in His suffering, that so we may also rise up in His resurrection. Let us bear His sign upon our bodies, that we may be delivered from the wrath to come. For fearful is the day in which He will come, and who is able to endure it?
St Basil the Great † AD 379 The Hexæmeron 2.8
… It follows that we are hereby shown not so much limits, ends and succession of ages, as distinctions between various states and modes of action. “The day of the Lord,” Scripture says, “is great and very terrible,”
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St Cyprian of Carthage † AD 258 The Epistles of Cyprian 51.22
… and rend your heart, and not your garments, and return unto the Lord your God; for He is gracious and merciful, slow to anger, and of great kindness, and repenteth Him of the evil appointed.”
St Cyprian of Carthage † AD 258 On the Lapsed 29
… Let our soul lie low before Him. Let our mourning atone to Him. Let all our hope lean upon Him. He Himself tells us in what manner we ought to ask. “Turn ye,” He says, “to me with all your heart, and at the same time with fasting, and with weeping, and with mourning; and rend your hearts, and not your garments.”
St Jerome † AD 420 The Letters of St. Jerome 122.2
… Return in heart and remember the former things of old: for I am God and there is none else.” Joel also writes: “turn ye even to me with all your heart, and with fasting and with weeping and with mourning: and rend your heart and not your garments and turn unto the Lord your God; for he is gracious and merciful…and repenteth him of the evil.”
Pope St Leo I the Great † AD 461 Sermons 88
… Thus it is that the Prophet Joel warns them, saying, “thus saith the Lord your God , turn ye to Me with all your heart, with fasting and weeping and mourning, and rend your hearts and not your garments, and turn ye to the Lord your God , for He is merciful and patient, and of great kindness, and very merciful
Anonymous A Treatise Against the Heretic Novatian by an Anonymous Bishop 9
… be converted in heart;” and when the same prophet also exhorts, and says, “Be converted unto me with all your heart, in fasting, and weeping, and mourning; and rend your hearts, and not your garments; be ye converted to the Lord your God: for He is merciful, and one who pities with great compassion?”
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St Cyprian of Carthage † AD 258 On the Lapsed 36
… “Turn ye to the Lord your God, for He is merciful and gracious, and patient, and of great mercy, and repenteth Him with respect to the evil that He hath inflicted.”
St Cyprian of Carthage † AD 258 On the Advantage of Patience 4
… “Return to the Lord your God; for He is merciful, and gracious, and patient, and of great pity, and who inclines His judgment towards the evils inflicted.”
St Methodius † AD 311 Oration on the Palms 1
… As if they said, Art Thou not grieved at hearing from these innocents things which befit God, and God alone? Has not God of old made it manifest by the prophet, “My glory will I not give unto another;” and how dost Thou, being a man, make Thyself God? But what to this answers the long-suffering One, He who is abundant in mercy,
St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 4.2
… so also it is our business to act; and making use of the plough of tribulation to break up the depth of the heart. For another Prophet admonishes of this, when he says, “Rend your hearts and not your garments.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 19
Do thou also then groan, even as that holy one, I forbid it not. “Rend,” as the prophet commanded,
St John Chrysostom † AD 407 Homilies on Second Corinthians 4
… but continue ever in mourning and self contrition. For, “Blessed,” saith he, “are they that mourn,” that is, that do this perpetually. Continue then to do this perpetually, and to take heed to thyself, and to afflict thine heart; as one who had lost a beloved son might mourn. “Rend,” saith he, “your hearts, and not your garments.” (
St Augustine of Hippo † AD 430 City of God 18.32
… “The earth shall be cleft with rivers;” that is, by the sermons of those who preach Thee flowing in upon them, men’s hearts shall be opened to make confession, to whom it is said, “Rend your hearts and not your garments.”
John Cassian † AD 435 The Conferences of John Cassian 6.6
… for what son is there whom the father doth not correct?” And so evils are sometimes wont to stand for afflictions, as where we read: “And God repented of the evil which He had said that He would do to them and He did it not.” And again: “For Thou, Lord, are gracious and merciful, patient and very merciful and ready to repent of the evil,”
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St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 16.14
… and let this, instead of the cry which He hates, enter into the ears of the Lord of Sabaoth. Let us anticipate His anger by confession; let us desire to see Him appeased, after He was wroth. Who knoweth, he says, if He will turn and repent, and leave a blessing behind Him?
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Tertullian † AD 220 On Fasting 16
… Nay, even in Hades the admonition has not ceased to speak; where we find in the person of the rich feaster, convivialities tortured; in that of the pauper, fasts refreshed; having—(as convivialities and fasts alike had)—as preceptors “Moses and the prophets.” For Joel withal exclaimed: “Sanctify a fast, and a religious service;”
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 2.20
In Joel: “Blow with the trumpet in Sion; sanctify a fast, and call a healing; assemble the people, sanctify the Church, gather the elders, collect the little ones that suck the breast; let the Bridegroom go forth of His chamber, and the bride out of her closet.”
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 1
4. For since, as I before said, there are divers proclamations, listen, as in a figure, to the prophet blowing the trumpet; and further, having turned to the truth, be ready for the announcement of the trumpet, for he saith, ‘Blow ye the trumpet in Sion: sanctify a fast
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 16.13
… Do you also yourselves imitate your trembling priest, you, my beloved children, sharers with me alike of the Divine correction and loving-kindness. Possess your souls in tears, and stay His wrath by amending your way of life. Sanctify a fast, call a solemn assembly,
St Jerome † AD 420 The Letters of St. Jerome 52.10
… Let bodily leprosy be counted worse than spots upon the soul. Let us be fruitful and multiply and replenish the earth, but let us slay no lamb and celebrate no mystic passover, for where there is no temple, the law forbids these acts. Let us pitch tents in the seventh month and noise abroad a solemn fast with the sound of a horn.
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St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 3.9
… The wild asses did stand in the forests; they snuffed up the wind like a dragon; their eyes did fail, because there was no grass.” Moreover, ye have heard Joel saying to-day, “Let the bridegroom go forth of his chamber, and the bride out of her closet;—the infants that suck the breast.”
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St Athanasius of Alexandria † AD 373 Persecution in Egypt 1
… On the part of the people there was displayed a ready alacrity to submit to martyrdom, and an increased hatred of this most impious heresy; and yet lamentations for their Churches, and groans burst from all, while they cried unto the Lord, ‘Spare Thy people, O Lord, and give not Thine heritage unto Thine enemies to reproach
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 54
… And he besought these two things, saying, ‘If Arius is brought to communion to-morrow, let me Thy servant depart, and destroy not the pious with the impious; but if Thou wilt spare Thy Church (and I know that Thou wilt spare), look upon the words of Eusebius and his fellows, and give not thine inheritance to destruction and reproach
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 2.89
89. Who will cry aloud, Spare Thy People, O Lord, and give not Thine heritage to reproach, that the nations should rule over them?
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 16.13
… saying “Spare, O Lord, Thy people, and give not Thine heritage to reproach,”
Theodoret of Cyrus † AD 458 Letters of the Blessed Theodoret, Bishop of Cyprus 152
… with joy on account of my own freedom from error; and with sorrow at the unsoundness of my members. I therefore implore you to pray with all your might to our loving Lord, and to cry unto Him, “‘Spare Thy people, O Lord and give not Thy heritage to reproach.’
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St Methodius † AD 311 The Banquet of the Ten Virgins; or Concerning Chastity 10.5
… be glad and rejoice, for the Lord will do great things. Be not afraid, ye beasts of the field; for the pastures of the wilderness do spring, for the tree beareth her fruit, the fig-tree and the vine do yield their strength. Be glad then, ye children of Zion, and rejoice in the Lord your God, for He hath given you food unto righteousness;”
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Tertullian † AD 220 An Answer to the Jews 13
… “and the tree ,” he says, “hath brought his fruit,”
St Methodius † AD 311 The Banquet of the Ten Virgins; or Concerning Chastity 10.2
… Indeed, not rarely, as we shall afterwards show, the Holy Spirit takes the fruit of the fig-tree as an emblem of goodness. But the vine, on account of the gladness produced by wine, and the joy of those who were saved from wrath and from the deluge, signifies the change produced from fear and anxiety into joy.
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St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 16.20
… Intreat for our past wickedness: be our surety for the future. Present a people purified by suffering and fear. Beg for bodily sustenance, but beg rather for the angels’ food that cometh down from heaven. So doing, thou wilt make God to be our God, wilt conciliate heaven, wilt restore the former and latter rain:
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St Athanasius of Alexandria † AD 373 De Decretis. (Defence of the Nicene Definition.) 5
… that it is written of us, ‘Man is the image and glory of God :’ ‘always,’ that it was written, ‘For we which live are alway :’ ‘in Him,’ ‘In Him we live and move and have our being :’ ‘unalterable,’ that it is written, ‘Nothing shall separate us from the love of Christ :’ as to ‘power,’ that the caterpillar and the locust are called ‘power’ and ‘great power
St Athanasius of Alexandria † AD 373 To the Bishops of Egypt 2
… for God who existed made by His will the Son who did not exist, by which will also He made all things, and produced, and created, and willed them to come into being.’ Moreover they say also, that Christ is not the natural and true power of God; but as the locust and the cankerworm are called a power
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 1.2
… And this too is an idea proper to their heresy, as shewn in other works of theirs, that there are many powers; one of which is God’s own by nature and eternal; but that Christ, on the other hand, is not the true power of God; but, as others, one of the so-called powers, one of which, namely, the locust and the caterpillar
St Athanasius of Alexandria † AD 373 History of Arian Opinions 1
… All however equally depend upon their Possessor, and all His powers are rightly called His, who created and uses them; for instance, the Prophet says that the locust, which became a divine punishment of human sin, was called by God Himself, not only a power of God, but a great power (
St Athanasius of Alexandria † AD 373 On the Symbols 'Of the Essence' And 'Coessential.' 1
… i. 12; Acts xvii. 28; 1 Cor. xv. 33; 1 Tim. ii. 7; 1 Cor. ii. 16 ), and what he speaks, he utters religiously. What then is there even plausible, in the Arian terms, in which the ‘caterpillar’ (
St Athanasius of Alexandria † AD 373 Synodal Letter to the Bishops of Africa. (Ad Afros Epistola Synodica.) 5
… were observed exchanging nods with one another, as much as to say ‘this applies to us men also, for we too are called “the image and glory of God ,” and of us it is said, “For we which live are alway ,” and there are many Powers, and “all the power of the Lord went out of the land of Egypt,” while the caterpillar and the locust are called His “great power
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 2
… “for it is the power of God to salvation.” For since there is a power of God to chastisement also (for when He chastised the Egyptians, He said, “This is My great power,
St John Chrysostom † AD 407 Homilies on Second Corinthians 8
… For then is the power of God chiefly conspicuous, when by vile it worketh mighty things. Wherefore also in another place He said, “For My power is made perfect in weakness.” ( 2 Cor. xii. 9 .) And indeed in the Old [Testament] whole hosts of barbarians were turned to flight by gnats and flies, wherefore also He calleth the caterpillar His mighty force ; (
Socrates Scholasticus † AD 440 The Ecclesiastical History of Socrates Scholasticus 1.36
… asserting that Christ is the power of God, in the same sense as the locust and the palmer-worm are said by Moses to be the power of God,
Theodoret of Cyrus † AD 458 The Ecclesiastical History of Theodoret 1.7
… For it is said, that we are ‘ the image and glory of God ;’ and ‘ for always we who live :’ there are, also, they said, many powers; for it is written—‘ All the power of God went out of the land of Egypt .’ The canker-worm and the locust are said to be ‘ a great power
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St Augustine of Hippo † AD 430 The Confessions 5.7
… For Thy hands, O my God, in the hidden design of Thy Providence, did not desert my soul; and out of the blood of my mother’s heart, through the tears that she poured out by day and by night, was a sacrifice offered unto Thee for me; and by marvellous ways didst Thou deal with me.
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St Justin Martyr † AD 165 Dialogue with Trypho 87
… It is accordingly said, ‘He ascended on high, He led captivity captive, He gave gifts unto the sons of men.’ And again, in another prophecy it is said: ‘And it shall come to pass after this, I will pour out My Spirit on all flesh, and on My servants, and on My handmaids, and they shall prophesy.’
St Irenaeus of Lyons † AD 202 Against Heresies 3.12.1
… but that this was what had been spoken by the prophet: “It shall come to pass in the last days, saith God, I will pour out of my Spirit upon all flesh, and they shall prophesy.”
Tertullian † AD 220 The Five Books Against Marcion 5.8
… “In the last days will I pour out of my Spirit upon all flesh, and their sons and their daughters shall prophesy; and upon my servants and upon my handmaids will I pour out of my Spirit.”
Tertullian † AD 220 The Five Books Against Marcion 5.11
… Therefore “the New Testament” will appertain to none other than Him who promised it—if not “its letter, yet its spirit;” and herein will lie its newness . Indeed, He who had engraved its letter in stones is the same as He who had said of its spirit, “I will pour out of my Spirit upon all flesh.”
Tertullian † AD 220 The Five Books Against Marcion 5.17
… in whom ye believed, and were sealed with His Holy Spirit of promise.” Of what promise? That which was made through Joel: “In the last days will I pour out of my Spirit upon all flesh,”
Tertullian † AD 220 On the Resurrection of the Flesh 63
… But yet Almighty God, in His most gracious providence, by “pouring out of His Spirit in these last days, upon all flesh, upon His servants and on His handmaidens,”
Tertullian † AD 220 The Passion of the Holy Martyrs Perpetua and Felicitas pref
… For “in the last days, saith the Lord, I will pour out of my Spirit upon all flesh; and their sons and their daughters shall prophesy. And upon my servants and my handmaidens will I pour out of my Spirit; and your young men shall see visions, and your old men shall dream dreams.”
Origen † AD 254 Origen De Principiis 2.7.2
… but after the advent of the Saviour, it is written that the prediction of the prophet Joel was fulfilled, “In the last days it shall come to pass, and I will pour out my Spirit upon all flesh, and they shall prophesy,”
Origen † AD 254 Origen's Commentary on Matthew 10.18
… but, since a prophet has no honour in his own country, when the Jews did not receive the Word, they went away to the Gentiles. Consider, too, if, because of the fact that the saying, “I will pour forth of My Spirit upon all flesh, and they shall prophesy,”
Novatian † AD 258 A Treatise of Novatian Concerning the Trinity 29
… For He was promised by Joel the prophet, but given by Christ. “In the last days,” says the prophet, “I will pour out of my Spirit upon my servants and my handmaids.”
Aphrahat † AD 346 Aphrahat: Select Demonstrations 6.12
… By this reflection thou canst comprehend that Christ dwells in faithful men; yet Christ suffers no loss though He is divided among many. For the Prophets received of the Spirit of Christ, each one of them as he was able to bear. And of the Spirit of Christ again there is poured forth to-day upon all flesh,
Aphrahat † AD 346 Aphrahat: Select Demonstrations 22.26
… For our Lord said:— Every one that asketh receiveth, and he that seeketh findeth, and for him that knocketh it shall be opened . And the prophet said:— I will pour out my spirit upon all flesh in the last days, and they shall prophesy .
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 3.26
… ‘the Word,’ as John says, ‘became flesh’ (it being the custom of Scripture to call man by the name of ‘flesh,’ as it says by Joel the Prophet, ‘I will pour out My Spirit upon all flesh;’ and as Daniel said to Astyages, ‘I do not worship idols made with hands, but the Living God, who hath created the heaven and the earth, and hath sovereignty over all flesh
St Athanasius of Alexandria † AD 373 History of Arian Opinions 1
And in the Holy Ghost, the Paraclete, the Spirit of truth ( Joh. xv. 26 ), which also God promised by His Prophet to pour out (
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 59
… For to say ‘the Word became flesh,’ is equivalent to saying ‘the Word has become man;’ according to what is said in Joel: ‘I will pour forth of My Spirit upon all flesh
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 16.29
… the Holy Ghost; as when Micah says in the person of God, surely I will perfect power by the Spirit the Lord ; and Joel cries, And it shall come to pass afterwards , saith God, that I will pour out My Spirit upon all flesh
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 17.19
… For His grace is not other than the Spirit’s grace, but He who was then crucified, who also gave the promise, made good that which He promised. And if ye would receive a testimony also, Listen , he says: “ But this is that which was spoken by the prophet Joel; And it shall come to pass after this, saith God, I will pour forth of My Spirit
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 41
… and David led and strengthened by the Good and Princely Spirit. And He was promised by the mouth of Joel first, who said, And it shall be in the last days that I will pour out of My Spirit upon all flesh (that is, upon all that believe), and upon your sons and upon your daughters,
St Gregory of Nyssa † AD 395 Against Eunomius 2.10
… Now among the “all things,” glory surely is included. Yet Eunomius says that the glory of the Almighty is incommunicable. This view Joel does not attest, nor yet the mighty Peter, who adopted, in his speech to the Jews, the language of the prophet. For both the prophet and the apostle say, in the person of God,—“I will pour out of My Spirit upon all flesh
St Ambrose of Milan † AD 397 On the Holy Spirit 1.pref.18
… for ours is the ministry, but the sacraments are Thine. For it is not in man’s power to confer what is divine, but it is, O Lord, Thy gift and that of the Father, as Thou hast spoken by the prophets, saying: “I will pour out of My Spirit upon all flesh, and their sons and their daughters shall prophesy.”
St Ambrose of Milan † AD 397 On the Holy Spirit 1.7
85. But of what creature can it be said that it fills all things, as is written of the Holy Spirit: “I will pour My Spirit upon all flesh.”
St Ambrose of Milan † AD 397 On the Holy Spirit 1.8
92. Who, then, can dare to say that the substance of the Holy Spirit is created, at Whose shining in our hearts we behold the beauty of divine truth, and the distance between the creature and the Godhead, that the work may be distinguished from its Author? Or of what creature has God so spoken as to say: “I will pour out of My Spirit”?
St Ambrose of Milan † AD 397 On the Holy Spirit 2.2
22. And that we may know more completely that the Spirit is Power, we ought to know that He was promised when the Lord said: “I will pour out of My Spirit upon all flesh.”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 4
… but upon the hundred and twenty. For Peter would not have quoted to no purpose the testimony of the prophet, saying, “And it shall come to pass in the last days, saith the Lord God, I will pour out of My spirit upon all flesh: and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams.” (
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 6
… “Even this Jesus, Whom ye crucified.” He does well to end with this, thereby agitating their minds. For when he has shown how great it is, he has then exposed their daring deed, so as to show it to be greater, and to possess them with terror. For men are not so much attracted by benefits as they are chastened by fear.
St John Chrysostom † AD 407 Homilies on First Corinthians 26
For there were, as I said, both men who prophesied and women who had this gift at that time, as the daughters of Philip, ( Acts xxi. 9 .) as others before them and after them: concerning whom also the prophet spake of old: “your sons shall prophesy, and your daughters shall see visions.” (
St John Chrysostom † AD 407 Homilies on Ephesians 2
By the Prophets.—Hearken to the words of Joel; “I will pour out My spirit upon all flesh, and your sons and your daughters shall prophesy, your old men shall dream dreams, your young men shall see visions,” (
St Augustine of Hippo † AD 430 City of God 18.30
… He says, “And it shall come to pass after these things, that I will pour out my Spirit upon all flesh; and your sons and your daughters shall prophesy, and your old men shall dream, and your young men shall see visions: and even on my servants and mine handmaids in those days will I pour out my Spirit.”
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St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 17.19
… and He has given Him the power also of bestowing the grace of the All-holy Spirit on whomsoever He will);— I will pour forth of My Spirit unto all flesh, and your sons and your daughters shall prophesy ; and afterwards, Yea, and on My servants and on My handmaidens I will pour out in those days of My Spirit, and they shall prophesy
St Jerome † AD 420 The Letters of St. Jerome 53.8
… Joel the son of Pethuel describes the land of the twelve tribes as spoiled and devastated by the palmerworm, the canker-worm, the locust, and the blight, and predicts that after the overthrow of the former people the Holy Spirit shall be poured out upon God’s servants and handmaids;
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St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 15.3
… For as a man is said to “perish,” according to that which is written, Behold, how the righteous perisheth, and no man layeth it to heart , and this, though the resurrection is looked for; so we look for a resurrection, as it were, of the heavens also. The sun shall be turned into darkness, and the moon into blood
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St Ambrose of Milan † AD 397 Concerning Repentance 2.4
26. Return, then, to the Church, those of you who have wickedly separated yourselves. For He promises forgiveness to all who are converted, since it is written: “Whosoever shall call on the Name of the Lord shall be saved.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 17
… “For whosoever,” he says, “believeth on Him shall not be ashamed” ( Is. xxviii. 16 ); and, “Whosoever shall call upon the Name of the Lord shall be saved.” (
St Augustine of Hippo † AD 430 Letters of St. Augustin 145.3
… So, then, the law brings us to faith, faith obtains the Spirit in fuller measure, the Spirit sheds love abroad in us, and love fulfils the law. For this reason the law is called a “schoolmaster,” under whose threatenings and severity “whosoever shall call upon the name of the Lord shall be delivered.”
St Augustine of Hippo † AD 430 The Enchiridion 7
… What easier to commit to memory? When, as the result of sin, the human race was groaning under a heavy load of misery, and was in urgent need of the divine compassion, one of the prophets, anticipating the time of God’s grace, declared: “And it shall come to pass, that whosoever shall call on the name of the Lord shall be delivered.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 6.1
1. The blessed Apostle, to show that those times when it should come to pass that all the nations should believe in Christ had been foretold by the Prophets, produced this testimony where it is written, “And it shall be, that whosoever shall call on the name of the Lord, shall be saved.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 7.1
1. The order established for your edification requires that ye learn first what to believe, and afterwards what to ask. For so saith the Apostle, “Whosoever shall call upon the Name of the Lord, shall be saved.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 26.8
… And what follows? “Thy mercy, Lord, helped me.” Not mine own strength, but Thy mercy. For will God forsake him as he totters, whom He heard when calling upon Him? Where then is that, “Who hath called upon God, and hath been forsaken by Him?” where again is that, “Whosoever shall call on the Name of the Lord, shall be delivered.”
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1. ULULATE,—not so much with the voice as with a trumpet: for in Hebrew it is תעריו tariu, that is, to sound a blast; Zurich: Sound the trumpet, namely a sad and horrible one, such as is wont to be sounded at the approach of enemies; in battle, in slaughter and destruction, as if to say: Behold the enemy approaches, the Chaldean is at hand, siege and devastation press upon the city; therefore sound the trumpets, both that all may rush to arms, and more especially that all may flee to God in the temple, and implore and obtain His aid; there let them have either a refuge or a tomb. IN MY HOLY MOUNTAIN,—in the temple and citadel of Mount Sion. LET ALL THE INHABITANTS OF THE LAND BE TROUBLED (Zurich: let them tremble)—namely of our land, that is Judea; and trembling and dismayed, let all unanimously with one voice cry out to God for help. 1 and 2. Because the day of the Lord comes (namely the day of judgment and vengeance of the Lord, which the Lord will exercise upon the Jews through the Chaldeans. Whence this day is soon called by Joel) a day of darkness and gloominess, a day of CLOUD AND WHIRLWIND,—that is, most calamitous, sad, cloudy and disastrous, in which the Jews, on account of sorrow, shall be darkened in their eyes, so that midday shall appear to them as darkness, and all things shall seem to them to appear dark and black. For as light is the symbol and cause of joy and prosperity; so darkness is the symbol of sadness, adversity, and prison and captivity. Literally therefore he speaks of the day of the destruction of Jerusalem; tropologically of the day of death, judgment and destruction of the world, when the Archangel shall sound the last trumpet, I Corinthians XV, 52. Thus St. Jerome, Theodoret, Albert, Hugh, Arias, Ribera and others. As the morning,—as if to say: As the morning dawn spreads itself in every direction, and the first light of the sun, which as soon as it rises illuminates all things with its rays, and occupies all things with its light; so a numerous and mighty people, namely these locusts, of which I spoke in chapter I, 4, that is, the armies of the Chaldeans, shall most swiftly occupy all the mountains of Judea. For he persists in the parable and allegory of locusts: "This, however," says St. Jerome, "is said of locusts, that enemies may be understood; so that while we read of locusts, we may think of the Babylonians." Thus also Theodoret, Remigius, Hugh, Clarius and others; and it is evident from what follows, where he compares them to horses and horsemen. For locusts are similar to these, not the Chaldeans, who were not similar, but were themselves the horsemen. Otherwise Arias, as if to say: As in the morning when light arises and occupies the mountains, darkness is driven into the valleys; so when the Chaldeans come and occupy the mountains, the darkness of calamity and devastation shall be driven into Judea and Jerusalem. For them therefore it shall be "a day of darkness and gloominess," as was said before; for the Chaldeans and other nations it shall be a bright, joyful and happy morning. THERE WAS NONE LIKE IT FROM THE BEGINNING, AND AFTER IT THERE SHALL NOT BE THE LIKE EVEN TO THE YEARS OF GENERATION AND GENERATION,—as if to say: For two, or for many generations and ages, no enemy was more harmful, or shall be to Judea, than the Chaldeans. For after many centuries, it is clear from Josephus that the Romans under Titus and Vespasian harmed them more, and utterly overthrew and desolated it, and from the modern dispersion of the Jews throughout the whole world. Thus Theodoret. A FIRE DEVOURETH BEFORE HIM,—as if to say: Whatever this people of locusts, namely the Chaldeans, shall touch, that very thing shall be consumed by him as if by a devouring flame; so that he shall seem to carry fire in his hands, and by it to burn and consume all things, so that he reduces all things to desolation, and leaves behind him nothing but coals and ashes. Thus St. Jerome. It is a catachresis. Otherwise Sanchez: This fire, he says, is that which was borne before the kings and camps of the Chaldeans, as a companion and guide of the way; for the Chaldeans worshipped fire as a god. Fire therefore was to them as a military standard, threatening and portending fires, slaughter and devastation. The same was received by the Persians from the Chaldeans after they were overthrown, to whom fire was preferred, as Xenophon teaches in book VIII of the Cyropaedia, Curtius in book III, and others. Thus also burning and fiery lamps were borne before Holofernes, Judith X, 17, according to the Septuagint. This therefore gives the sense of this passage: A devouring fire shall precede the hostile camps hastening into Judea, the proper standard of the Chaldeans; another shall follow which the enemy shall spread, so that Judea, which was formerly a garden of delights, may be burned and desolated. In a similar manner and for a similar reason Jeremiah saw, in chapter I, a boiling pot, which portended the coming of the Chaldeans, who were about to lay waste all things with sword and flames. St. Gregory Nazianzen, oration 45, reads thus from the Septuagint: Before him, a garden of delights; but after him, a field of destruction; and thus explains it: "Joel, by these words," he says, "laments the corruption of the earth, and the torment of famine, tragically opposing the later deformity to the former beauty," as if to say: The earth, which was formerly flourishing and fruitful, afterwards became dry and squalid, and as if destroyed.
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4. LIKE THE APPEARANCE OF HORSES, THEIR APPEARANCE, — as if to say: These camps of locusts, which represent the armies of the Chaldeans, will be similar to horses and horsemen. Thus St. Jerome. For the locust has the appearance of an armed horse and of a cataphract horseman; whence in Italian it is called cavalleta, that is, a little horse. To this St. John alludes in his future locusts at the end of the world, Apoc. IX, 7: "The likenesses," he says, "of locusts like unto horses prepared for battle;" and verse 9: "And they had breastplates as it were breastplates of iron, and the sound of their wings was as the sound of chariots of many horses running to battle."
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5. LIKE THE SOUND (din and crackling) OF A FLAME OF FIRE DEVOURING STUBBLE, — as if to say: Just as a flame licking the stubble and setting it alight makes a din and crackling sound; so these locusts make a din, that is, the Chaldeans, when they gnaw and burn the fields of Judea like stubble.
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6. ALL FACES SHALL BE REDUCED TO A POT, — The Chaldee: They shall become black like pots, namely from fear and terror. For fear drives the blood back to the heart, so that it may consult for itself as if for a citadel in danger; whence the extremities, as if lifeless and bloodless, grow pale, and soon, as fear increases, they become black. For light fear induces paleness; grave fear, as is the case with the fear of death, induces blackness, so that the face, as Rufinus says, "is clothed in the livid hue of coming death: hence not only do they grow pale, but are thoroughly darkened" (for thus I read with Delrio, adage 969, not "are drawn"). Thus Isaiah, chapter XIII, 8, concerning the destruction of the Babylonians, says: "Their faces are burnt, their countenances," that is, they become black from fear and sorrow: for just as joy makes the face serene and bright, so sorrow and fear darken and cloud it, as St. Jerome and Theophylactus say. Secondly, Theodoret refers these things to hunger, as if to a cause, as if to say: From hunger they will become livid and dark; likewise from the burning of the sun, when in Chaldea they are forced to labor like slaves in mud and other sordid services, says Sanchez, especially when they become potters, pot-makers, smiths, furnace-workers, charcoal-makers; how dark these are, one can see in the mines of Liège. Tropologically, here is a type, here is the discolored color, this appearance, this face of all sinners before God and His angels.
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7. THEY SHALL ASCEND THE WALL — the Chaldeans. Note: In parables the thing is mixed with the parable; hence certain things are said in them which apply more properly to the thing itself than to the parable itself. Such is here, to ascend the walls of Jerusalem, and through them to break into the besieged city, which applies more to the Chaldeans than to the locusts which are their antitypes. Such are also the things that follow: "They shall enter the city, they shall run upon the wall, they shall climb up the houses;" and verse 11: "His armies are very many, for they are strong: the men shall march every one in his way." Men, that is, each one like strong men in the manner of an army, shall proceed in their battle line and order. For the Hebrew word vir signifies two things: first, vir, that is, each one; second, vir, that is, strong and manly. Thus the locust "goes forth all in its bands," says the Wise Man, Proverbs XXX, 27. "This recently," says St. Jerome, "we saw in this province (Judea). For when swarms of locusts came and occupied the air which is between heaven and earth, they fly with such order and arrangement at the command of God, that like little tiles which are fixed by the hand of a craftsman in pavements, they keep their place, and do not deviate even by a point, so to speak, a nail's breadth to the other side." This is what Joel adds: "Each one shall not straiten his brother, each one shall walk in his path;" The Syriac: Each one shall go in its path, they shall fall from the weight (gravity) of their judgment, and shall not ascend to the top. By these ranks of locusts, understand the ordered ranks of the Chaldeans. Note: For windows the Hebrew is שלח scelach, that is, a sending forth and emission, namely a window, through which light and air are sent into a house, and filth is sent forth and cast out into the street. Again, scelach signifies a missile, namely a weapon or javelin. Whence the Septuagint renders: They shall fall upon javelins, and shall not be consumed; Pagninus and Vatablus: They shall cast themselves upon the sword, and shall not be wounded, as if to say: The Chaldeans shall rush upon the swords of the Jews, and shall not be harmed by them, but shall lay them low, and shall pierce them with their own swords. Again, for they shall demolish the Hebrew is יבצעו iibtsau, which signifies to wound, and also to be greedy, to seek money. Whence the Chaldee renders: They go to the place to which they are sent, slaughtering, and shall not receive money, as if to say: The Chaldeans shall take the lives of the Jews, nor shall they receive gold offered by them as ransom. Arias and the Zurich Bible render: They do not seek gain. Thus also tropologically demons seek souls, not gold. Finally, learn here that greed is appropriately called in Hebrew betsa, that is, a wound, because it harms and wounds one's neighbor through usury, fraud, contracts, etc. For, as the Philosopher says: "Money is the soul and blood of mortals."
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8. BUT ALSO THROUGH THE WINDOWS SHALL THEY FALL. — "For nothing is impassable for locusts, since they penetrate both fields and crops, and cities and houses, and the secret chambers of bedrooms," says St. Jerome, as the locusts sent by Moses did to Pharaoh and the Egyptians, Exodus X, 14. He notes the assault, impudence and boldness of the Chaldeans; that like locusts through windows, with gates closed, they shall rush into the houses of the Jews. AND SHALL NOT BE DESTROYED — passive, that is they shall not be harmed, shall not wound themselves in this leap through windows, as if to say they shall not dash their mass of body, weighed down with arms, to the ground, shall lose nothing of their bulk and strength in this fall. By this sign he notes their dexterity and training in fighting, leaping, etc., as much as their boldness, with which they shall rush intrepidly against the very swords of the enemy; indeed unharmed, from practice and habit of leaping and fighting. Thus Sanchez. Someone might suspect that for "shall not be destroyed," one should read "shall not die," that is shall be wounded so as to die. For this is what the Hebrew יבצעו (iibtsau) signifies. But the Latin codices, even the most ancient ones which I examined at Rome, consistently read "shall not be destroyed," that is shall not be consumed, and as the Septuagint in St. Jerome, shall be consumed; and this is Latin, not barbarous. For the ancients used to say actively "demolio, demolivi," for "I destroy, I destroyed"; and consequently, passively "demolior, demolitus sum," for "I am destroyed, I have been destroyed." Thus in chapter I, 17, it is said: "Demolished," that is "destroyed," "are the barns." Thus Alphenus in the law "Qui insulam," at the beginning of the Digest: "The master," he says, "of the island, because he said the buildings had a defect, had demolished it." And Ulpian in the law "Quid tamen," section 1, of the Digest "In what ways usufruct is lost": "If," he says, "with the buildings demolished, the testator restored other new ones"; and: "A demolished building," in the law "Qui insulam," at the beginning of the Digest on Leasing. The sense therefore is, as if to say the bold Chaldeans, greedy for plunder, with doors closed, shall break in through windows into houses, and shall not be destroyed, that is shall not be dashed to pieces, shall not be harmed, either by themselves and their own arms in this leap, or by the swords of the inhabitants, namely the Jews, defending themselves and their houses; for they shall be so strong and dexterous that in leaping they shall not strike against their own arms; so terrible, that the Jews shall not dare to attack them, but shall hide themselves in hiding places. 10. AT THE FACE OF HIM (the people, of which verse 2) THE EARTH TREMBLED, THE HEAVENS WERE MOVED. — It is a poetic hyperbole, in which the Prophet partly alludes to the locusts, partly to the Chaldeans, signified by them, as if to say this locust, that is the army of the Chaldeans, shall be so great and so numerous and dense; so great likewise shall be its horror and terror in the Jews, that with these Jews struck down and stunned by this fear, through these locusts as if through clouds, and through the dust raised by them, the sun and moon shall appear to be covered and darkened (for swarms of locusts are wont sometimes to become so dense that while they fly with expanded wings, they cover the sun and sky), indeed even before the horrible blare of trumpets, the sound of drums and engines, the neighing of horses and the collision of hooves against rocks, the shouting and fury of soldiers, "the sky seems to fall, the earth to wave," says St. Jerome, Remigius, Albert, Hugh, Ribera and others. In a similar way Isaiah, chapter XIII, 10 and 13, says in the destruction of Babylon that the sun, moon and stars withdrew their light, the sky was troubled, and the earth was moved from its place. Thus the Psalmist, Psalm XVII, poetically depicts God descending to avenge the impious, as if shaking the heavens, the air, the earth and the whole machine of the world, and, as the Poet says: "Who by a nod shakes the orb." See Canon XXXII in the Major Prophets. Secondly, Theodoret and Arias take these things not hyperbolically, but properly. For they judge that God sent before the army of the Chaldeans storms, lightnings and thunders to strike down the Jews. For by these the sky, that is the whole air, as much as the earth is moved and shaken, according to that of Virgil, Aeneid IV: "I shall stir all the sky with thunder." Again by these storms the sun and sky are covered and darkened. Whence it follows: AND THE STARS WITHDREW THEIR SPLENDOR; — The Syriac and Arabic each: The light (splendor) of the stars perished. 11. And (that is, because) the Lord gave forth His voice BEFORE THE FACE OF HIS ARMY, — that is, before His army, namely before the Chaldeans. For the voice of God is thunder, as is evident from Psalm XXVIII, 2 and following. He alludes to the voice of a commander, who encourages and sharpens his soldiers for imminent battle with great spirit and voice, as if to say: God, like a commander of war, will animate His soldiers, namely the Chaldeans coming into Judea, through thunder for war; but He will strike down and terrify the Jews, because they were unwilling to hear His kind voice and invitation to repentance, and they despised His messengers, namely the Prophets; therefore they will hear and feel the thunder of God, who heard and spurned His gentle words. Note: The Chaldeans are here called soldiers and the army of God, because they were as it were the officers of divine justice and vengeance exercised upon the Jews and other nations. For although they invaded the Jews and nations tyrannically out of a desire to rule and a greed to enrich themselves with spoils, and therefore could not be directly stirred up and positively sent by God for this purpose; nevertheless God decreed to permit directly this their tyranny, greed and cupidity, and in fact did permit it, so that through it He might punish the luxury, idolatry and other sins of the Jews and nations. See Canon XXXVI in the Major Prophets. Allegorically, these things will be truer and greater on the day of death, and more so on the day of judgment, of which a vivid image is here given in the destruction of Jerusalem by the Chaldeans. Therefore that day will be one of darkness and gloom, in which locusts, that is, innumerable demons armed with the sins we committed in life, will invade the soul, strike it down, lacerate it, and reduce it to extreme anguish, so that earth, air and heaven will seem far too narrow for it. 12. Turn ye to me (you who were turned away from me, and turned to various and illicit desires of yours): turn ye (I say) with your whole heart, — with your whole mind, your whole soul, your whole spirit, your whole affection. For I am the creator and lord of the heart and mind, and therefore I gave it wholly to myself, indeed I wish it to be returned to me, nor do I permit any part of it to be stolen away to idols, to lust or to the belly. See St. Gregory, book VII of the Morals, chapter XII, on that passage of Job: "The paths of their steps are entangled," where he teaches that sinners often make good resolutions, but when temptation occurs, they immediately relapse into their vices, because they do not change their heart, nor do they seriously and with their whole heart turn themselves to God: "For they wish to be humble, but nevertheless without contempt; to be content with their own, but without necessity; to be chaste, but without mortification of the body; to be patient, but without insults: and when they seek to acquire virtues, but flee the labors of virtues, what else do they do but exhibit battles of war in a field, and desire to triumph in cities over war." When on the other hand, as St. Bernard says, humiliation is the way to humility, suffering to patience, mortification to chastity, fasting to abstinence. True conversion therefore takes place through a solid, serious and efficacious resolution of the will to change one's life, if it is frequently renewed and brought into action. "Aversion from God," says Hugh of St. Victor, "takes place in three ways: through the vanity of the world — through the pleasure of self — through curiosity about one's neighbor. But conversion takes place through confession of the mouth, compunction of the mind, mortification of the flesh; so that namely in the mouth there is truth, in the mind purity, in the flesh chaste sobriety." Moreover, show this internal conversion of the heart and compunction "in fasting," by which you punish the sins of the flesh and gluttony, "and in weeping and in mourning," by which you not only weep with tears shed, but also with groans, sighs, beating of the breast, clapping of hands, etc., weep and mourn your former crimes. 13. And rend your hearts. — For the Jews were accustomed, in blasphemy and similar atrocious crime, as well as in grave mourning, to rend their garments from the head down to the breast, says Arias, so that by this rending they might show the internal sorrow and displeasure of the mind. But in many this rending was mere ceremony, adhering only to the garment, and not proceeding from the heart. God therefore commands here that the heart be rent, rather than the garment. Because He is Kind. — He declares the immense mercy and clemency of God toward penitent sinners by five epithets. The first is that He is "kind" toward them, Hebrew חנון channun, that is, merciful, gracious, kind; the second is that He is "merciful" toward them, Hebrew רחום rachum, that is, one who has visceral compassion, or who has compassion from the depths of his bowels; the third is that He is "patient," Hebrew ארך אפים erech appaim, that is, long, that is, wide, nostrils, that is, long-suffering, patient, slow to vengeance, easy to pardon; for those who have wide nostrils become angry slowly and are appeased quickly, because they expel the smoke of anger through their nostrils: on the contrary קצר אפים ketsar appaim, that is, narrow nostrils, signifies one easily moved to anger and slow to pardon; because the spirit and smoke of anger cannot be expelled, but is retained and held in the heart and mind, as I said in Exodus XXXIV, 6; the fourth is "of great mercy," that is, abundant in piety and goodness; the fifth is "relenting," that is, placable and repenting, "over the evil," that is, over the affliction and punishment which He threatened to sinners, namely that when man repents, God also repents and does not inflict the threats upon them, but recalls and abolishes them. Thus the Hebrew, Chaldean, St. Jerome and others. For in Hebrew it is כיחס nicham, that is, repenting over the evil, as the Septuagint and Vatablus translate it. "God," says Hugh of St. Victor, "is kind because He turns the wrath of enemies into gentleness; merciful, because He turns cruelty into piety; patient, because He turns contempt into compunction; abundant in mercy, because He turns hatred into love; relenting over evil, because He raises the abyss of despair into the grace of contemplation." Whence the Arabic version translates: The power of His great mercy, and His grace, and turning away evil; the Syriac: Turning away evil. Indeed, Tertullian rightly, in the book On Penance, chapter IX, prescribes these acts and gestures to the penitent from the ancient custom of the Church: "Exomologesis," he says, "is the discipline of prostrating and humbling man, imposing conversion as the allurement of mercy. Concerning also the very habit and food he commands, to lie in sackcloth and ashes, to obscure the body with filth, to cast down the soul with sorrows, to change those things which have sinned by sad treatment; moreover to know food and drink purely, not for the sake of the belly, namely, but of the soul; and often indeed to nourish prayers with fastings, to groan, to weep, and to cry out day and night to the Lord." The same author, in book III Against Marcion, chapter XVIII, says that the afflicted "in bewildering matters, with knees placed and hands striking the breast, and face on the ground, ought to commend their prayer by will." "Turn therefore to me with your whole heart," namely so that you may refer all affections to the one God. Hear St. Bernard, sermon 2 On Lent: "Attend carefully what you love, what you fear; whence you rejoice or are saddened, and under the habit of religion you will find a worldly soul, under the garments of conversion you will find a perverse heart. For the whole heart is in these four affections, and from these I think it should be understood what is said, that you turn to the Lord with your whole heart. Let your love be converted, therefore, so that you love nothing at all except Him, or certainly for His sake. Let your fear also be converted to Him, because all fear is perverse by which you fear something besides Him, or not for His sake; thus also your joy and your sadness be equally converted to Him. But this will happen if you grieve or rejoice only according to Him." Note here again the Latinity, indeed the elegance of our Interpreter. For "excellent above malice" in Latin word for word means the same as excellent, or he who excels, surpasses and stands out above malice, that is above anger and vengeance; who is greater and better than malice, and does not allow himself to be overcome or ruled by it, but himself as master overcomes and rules it. Thus Ribera. For anger is as it were a fierce tiger, and as it were an untamable lioness; for who among men, raging with anger and choler, would tame and rule it? Anger therefore dominates the angry man, and strikes the reins of reason and rule from him, nay rather makes him as a slave serve and obey it. Whence the Poet: Anger is a brief madness. And Cicero, Tusculan Disputations IV: "Is there anything," he says, "more like madness than anger? How well Ennius stated the beginning of madness: color, voice, eyes, breath, inability to control words and deeds—what part of sanity do these have? What is more shameful than Homeric Achilles? What than Agamemnon in quarrel? For anger indeed led Ajax to madness and death." But God is so powerful, so holy, so gentle, that He commands His anger and vengeance at His nod; so excellent and eminent is His goodness, that all malice of guilt, whatever punishment decreed for sinners, all desire for vengeance, all sentence of punishment passed upon them, if they repent, He immediately revokes and blots out. Whence the Hebrew nicham can be translated, consolable above malice, that is to say, God can console, bend and sweeten malice, that is anger and vengeance, however fierce, most bitter and most harsh, nay rather can turn that very anger into consolation and the greatest benevolence. How great would be the power and sweetness of honey that would sweeten gall, nay rather a sea of gall! Far greater is the power of God's goodness, sweetening all malice and bitterness. Let the angry propose this to themselves, and in it as in an abyss plunge and bury their angers. Furthermore that "excellent" is the same among the Latins as excellent, eminent, distinguished, is clear from Cicero in the book On Friendship, where he says: "You think nothing more excellent than friendship," and book II On the Nature of the Gods: "Nothing better than the world, nothing more excellent, nothing more beautiful;" and book II On Oratory: "Things must be taken up (by the orator) either distinguished by magnitude, or first by novelty, or singular in kind itself. For neither small, nor customary, nor common things are usually seen to be worthy of admiration, or indeed of praise;" and Gellius: "Chilo," he says, "is an excellent man of wisdom." Thus God is "excellent," that is of surpassing, eminent and transcendent mercy, which arises partly from His immense loftiness and greatness of soul. That saying of Ovid is truly so, book III of Tristia, elegy 5: The greater anyone is, the more easily appeased from anger, And a noble mind receives easy movements. It is enough for a magnanimous lion to have prostrated bodies, The fight has its end when the enemy lies fallen. But the wolf and base bears press upon the dying, And whatever beast is lesser in nobility. Partly from His infinite goodness. For it is the property of a good man, says Plato, not to destroy his work, but to perfect it; but it is perfected by repentance on the part of the destroyed, and by remission on the part of God. Which Moses seeing, among other mysteries shown to him on Sinai, while he beheld God clothed in body from behind, exclaimed: "Lord God, merciful and clement, patient and of much compassion, and true, who keepest mercy unto thousands," that is unto a thousand generations, etc., "who renderest the iniquity of the fathers unto the children and grandchildren unto the third and fourth generation." By how much therefore a thousand exceeds four, by so much the goodness and clemency of God exceed justice. This is what the Church professes saying: "God to whom it is proper always to have mercy and to spare." See the words of Exodus XXXIV, 6. Morally, let the faithful one continually consider these attributes of his God, to whose image he was created and through Christ recreated, and strive to imitate them, put them on, and express them in his conduct. St. Thomas wrote on this matter in Opuscule LXII, which is entitled: On the Divine Virtues, in which he teaches how we ought to emulate fifteen attributes of God, so that we might become divine. The first, he says, is immutability. For in God "there is no change, nor shadow of alteration," James I, 17; and therefore his works are immutable according to essence, namely the angel, the soul, heaven and the four elements; he indeed changes many things in the world, but all this change is in creatures, not in the Creator. Worldly men are constantly changing, and are constant in their inconstancy; but the Saints tend continually toward constancy of mind, so that they are neither broken by adversities nor enticed by prosperity to turn aside from the straight way; moreover they always maintain the same tenor in state, conduct and every conversation of a pious life. Second, all good pleases God, all evil displeases him; thus also to the Saints all good always and everywhere pleases, and in every creature, and they resist with strength all things that impugn the good of all, that is the glory of God and the salvation of their neighbor, much more so all evil, that is sin. Third, God foresees and provides for all things; thus the Saints foresee temptations and fortify themselves against them; likewise they foresee the last things, namely death, judgment, and thus they provide for their affairs and eternal salvation. Fourth, God is patient, and indeed he makes his sun to rise upon the good and bad, and he rains upon the just and unjust; thus also patience is the proper virtue of the Saints, by which they not only tolerate enemies but also love them, and strive to overwhelm them with benefits and make them friends. Again, they patiently endure so many crimes, so many robberies, so many oppressions, so many slaughters and public and private calamities, which happen in this world; just as God endures the same. For this commends the omnipotence of God: for it is not a sign of great power to plunge the wicked into the pit of hell, but to manifest his mercy especially by sparing and having compassion. Fifth, God is just, so much so that, as far as it depends on him, no one suffers harm from another's malice. For the fall of Lucifer harms St. Michael in no way, nor did the malice of Judas diminish the charity of Peter: worldly men do otherwise, who on account of the sin of one, for example a religious or cleric, pour it back upon the whole ecclesiastical order and state; but the Saints imitate the justice of God. Sixth, God is upright, he does nothing from private love or hatred, never does he abandon mercy for the sake of justice, nor justice for the sake of mercy; the Saints strive to do the same. Seventh, God is generous, and communicates from his own whatever is communicable, even to those who do not ask for it, indeed who neglect and despise it. Thus he communicated his beatitude to the angels, his power of binding and loosing to the apostles, his foreknowledge to the prophets, his wisdom to the doctors, his fortitude to the martyrs, his constancy to the confessors amid joys and sorrows, his purity to the virgins, and especially to Moses his gentleness, to Joseph his providence, to Elijah his zeal, to Samson his strength, to Solomon his prudence, to David his mercy, to Blessed Peter his charity, to St. John his chastity, to St. Paul his magnanimity: thus also the Saints have eyes to see for others, ears to hear confessions, a mouth to preach, feet to walk, a heart to meditate for the salvation of others. Eighth, God is placable: for to the penitent He so forgives even the gravest offences that He never remembers them, and loves them even more than before; thus also the Saints forget injuries, do not withdraw their familiarity from those who have wounded it, but rather forgive all reproaches and pray for those who reproach them. Ninth, God is benign to those who have most grievously offended Him, indeed even to His mockers and crucifiers, whom His grace has prevented, and called to repentance, grace and glory; thus nothing makes God so like Himself, says St. Chrysostom, as to be benign and merciful to the malicious and those who harm us, since it is the sum of perfection to love enemies and to pray for them, as Christ did on the cross. Again, God exacts from no one anything beyond their strength in penances, fastings, prayers, alms and all discipline; but content with a few tears and sighs, indeed with a sorrowful and contrite heart, He forgives all crimes: thus the Saint burdens no one beyond their strength, but only exacts what he can easily perform. Tenth, God is truthful in His words and promises, as is evident in these oracles of the Prophets: thus the Saint is truthful and faithful, both to God in faith, worship, obedience and vows; and to his neighbour in all words and deeds, because "he who hates truth hates Christ," and, as St. Chrysostom says: "He is a betrayer of truth not only who lies, but also who does not freely speak or defend the truth when it is necessary." Eleventh, God is not a respecter of persons, so as to prefer the rich and powerful to the poor and wretched, but rather prefers and exalts these to those, as He exalted David, Saul, Gideon, Joshua, etc., to kingdom and principality, and in the gifts of grace He does not regard natural endowments, and in the gifts of glory He regards nothing but merits; finally His care is equal for all; thus also the Saint loves and cares for the poor as much as the rich, for strangers as much as citizens, for the afflicted as much as, indeed more than, the happy; for He strives equally to help all and to direct them to salvation. Twelfth, God is troubled by nothing, but in all things and events is equanimous: thus the Saint avoids all disturbance, because no, or rather no grace can rest in a troubled soul. Hence he dissembles the curses and misdeeds of his neighbour, and like David as if deaf does not hear them, and as if blind does not see them, because he is wholly fixed upon God and His will and love and rests in them. Thirteenth, God does not seek His own advantage, but in every work of creation, conservation, governance, redemption, etc., He regards the good of men and creatures: thus also the Saint does not seek what is his own, but purely God's glory and the utility of his neighbour in all his acts; because the more and more purely we regard God, and the less our own and the more our neighbour's utility we attend to, the more acceptable our work is to God, and the more fruitful it is to the whole. Fourteenth, God does all things well and perfectly in the works of nature, as much as of grace, whether it be wind, or rain, or heat, or cold, or sterility, or abundance, etc., for that time nothing better can be done, because His immense wisdom operates each thing perfectly in its own time: thus also the Saint strives to be perfect in each of his works, because his whole salvation and all praise of God and the utility of the whole would depend on one work; and as if he were never to return to it, nor to begin another work: hence he rests in it until he completes and finishes it. For he who desires and longs to finish, and therefore hastens to transfer himself to another, diminishes the affection and effort of the work, grows weary, and easily desists from what he has begun. Fifteenth, God does not punish twice the same thing: the Saint does the same, who in this and in all other things strives to conform himself in all respects to the most holy will of God. These things in summary, which are treated at length by St. Thomas, Opuscule LXII. 14. Who knows if he will turn? — Thus translate both the Septuagint, Vatablus and others throughout; for although the if is not in the Hebrew, nevertheless it is understood from the manner of Hebrew phrasing. The word if signifies the doubt of the Prophet concerning whether pardon might be obtained from God by the Jews even if penitent; for although he knew for certain that God always remits the offense to the penitent, that is, the guilt and eternal punishment, nevertheless he knew equally that God does not always remit temporal punishment to the penitent, such as here was the destruction of Judea by the Chaldeans decreed and threatened by him. Doubting therefore concerning that, the Prophet says: "Who knows if he will turn, and will forgive?" that is, whether perhaps he will forgive, as if to say: I hope he will forgive, but I dare not assert and promise it. In a similar manner God remitted to David penitent the guilt of murder and adultery, not the punishment; for he punished him with the death of his son, and deprivation of the kingdom in the persecution by Absalom, II Kings XII, 10. Thus St. Jerome, Theodoret, Rufinus, Rupert and others. The Chaldean, from the Hebrew, omitting if, translates assertively and paraphrastically in this manner: "Whoever knows that he has sins within himself, let him depart from them, and mercy shall be applied to him; and whosoever shall do penance, his sins shall be remitted to him, and he shall receive blessings and consolations, and his prayer shall be as that of a man who offers oblations and libations in the house of the sanctuary of the Lord." AND WILL FORGIVE. — Hebrew venicham, that is, and will repent, that is, will revoke the sentence, not laying waste Judea by the Chaldeans, as he had decreed. AND WILL LEAVE A BLESSING AFTER HIM. — It is a prosopopoeia: for he speaks of God as of an offended man, who, being placated by the penitence of the friend by whom he was offended, laying aside his anger and offense, returns to his friend mild and serene, indeed even with little gifts and presents, which then departing he leaves to him, as symbols of friendship restored, as if to say: In a similar manner God will leave to you, O Jews, a blessing, that is, an abundance of fruits and all goods, from which you may frequently and abundantly offer to him "sacrifice and libation" in thanksgiving. Paul explains it somewhat differently, namely post se, as if to say: After his vengeance, namely after the 70 years of Babylonian captivity.
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15. BLOW THE TRUMPET IN SION — so that by the sound of the trumpet you may convoke all to public supplication and litany to avert so great a calamity. For the Jews used trumpets to convoke the people, by the prescription of God, Numbers X, 1, not bells: for these are proper to Christians, and at first indeed they were smaller, but peace having been restored to the Church through Constantine, they gradually became larger, and they received the name of bells from the place where they were first made larger, namely from the city of Nola in Campania; whence also smaller bells are called Nolæ. Thus the Rationale of the Divine Office, book I, chapter IV, number 1, Cardinal Baronius, volume I, year of Christ 38, Judocus Lorichius in the Theological Treasure, under the word Bell. From this place Luther is refuted, and those following him, the Magdeburg Centuries, Century III, chapter X in Tertullian, who attribute public processions and litanies to the ceremonies of Montanus the heretic, and to the errors of Tertullian. For God commands those to be proclaimed from this place through the Prophet, as also Joshua chapter VI, 4, where through them the walls of Jericho fell. David proclaimed the same, I Paralipomenons XIII, 2, and Josaphat, II Paralipomenons XX, 21; indeed Christ himself sanctioned them by his deed and example, when he entered Jerusalem in public procession of the people on Palm Sunday, Matthew XXI, 8. Thus Gregory the Great in public plague and pestilence proclaimed public litanies, by which the wrath of God was turned away and the plague, as he himself testifies, book XI, epistle 2. And Charlemagne the emperor, book VI of Laws, chapter LXXIV: "Let the greater litany, he says, be celebrated in the Roman manner on the seventh day before the Kalends of May." The Council of Mainz held in the year of Christ 813 sanctioned the same, chapter XXXIII. Thus in the year 36 of the reign of the Emperor Theodosius, when Constantinople was shaken by an earthquake, all the people supplicating cried out: "Lord, have mercy," and a boy caught up into heaven was commanded to announce to the Bishop and people that they should make litanies and say: "Holy God, holy and strong, holy and immortal, have mercy on us." Therefore Proclus the Bishop, having undertaken this litany, commanded the people to do thus, and immediately the earthquake ceased, says Paul the Deacon, book XIV of Miscellaneous History. See more things in Judocus Coccius in the Catholic Treasure, part II, book III, article 7. Truly St. Leo, sermon 3 On the Fast of the Seventh Month, chapter III: "Most complete, he says, is the abolition of sins obtained, when the prayer of the whole Church is one, and the confession one; for if to the pious consent of two or three Saints, the Lord promises that all things which they shall have asked shall be granted, what will be denied to many thousands of people executing one observance together, and supplicating concordantly through one spirit?" And Tertullian in the Apology: By the public prayer of all, he says, "as if by a hand made we expostulate, and we use force with God. But this force is pleasing to God." SANCTIFY THE FAST (proclaim a holy fast. See what is said chapter I, 14), CALL AN ASSEMBLY. — Mystically St. Bernard, sermon 4 On the Fast of Lent: "Let there be, he says, to our fast, so that it may easily penetrate the heavens, two wings, namely of prayer and of justice," so that you may render to your brother the unity and peace which you owe. Whence he says: "Call an assembly. For what is it to call an assembly? To preserve unity, to love peace, to cherish brotherhood. That proud Pharisee had a fast, he sanctified a fast, who indeed fasted twice on the sabbath, and gave thanks to God, but did not call an assembly, saying: I am not as the rest of men, and therefore his fast, relying on one wing, did not reach heaven. You therefore, dearest, wash your hands in the blood of the sinner, and be altogether solicitous that your fast may have two wings, namely holiness and peace, without which no one shall see God; sanctify the fast so that pure intention and devout prayer may offer it to the divine Majesty. Call an assembly, so that it may accord with unity; praise the Lord in the timbrel and choir, so that the mortification of the flesh may be concordant."
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16. SANCTIFY THE CHURCH, — that is to say, Do so by admonishing, by exhorting, by threatening, by going before with the example of a holy life, that all the people of the Church may present themselves holy to their God, and thus may it please them to make amends for his offense and reconcile themselves to him. Thus St. Jerome. GATHER THE ELDERS, — that is to say, Assemble all men of every age, rank and sex, that all may cry out to heaven, and beseech mercy, and by the common voice of all, as it were with an armed hand, may wring it from God. He names "elders" before others, because these by reason of age are wont to be purer from the vices of the flesh, and on account of their weakened and feeble health are more prone to prayers and vows. Likewise "the little ones and those that suck the breasts," that these innocent ones may strike the ears of God with their pitiful wailing and bend him to mercy. Thus concerning the little ones slain by Herod, St. Augustine says, sermon 1 On the Innocents: "The lamentation of the mothers would move to pity, and the offering of the little ones would pass up to heaven," reconciling God to the mothers and to all Judea. Thus the young ravens with their pitiful croaking, as it were with a natural prayer, beseech food from God, as the Psalmist teaches, Psalm 146, 9: "Who giveth to beasts their food, and to the young ravens that call upon him." And the young lions with their roaring: "The young lions," he says, "roaring that they may catch their prey, and seek food from God for themselves," Psalm 103, 21. And verse 27 concerning all animals he says: "All things look to thee, that thou mayest give them food in due season." For these are as it were natural supplications of animals, by which they silently beseech from the author of nature food and drink suitable to them. Whence God their creator hears and grants them, while he provides and bestows food to each. Add that these little ones by their weeping stir up their parents and neighbors, that they may pray and weep more fervently. Let the bridegroom go forth, — that is to say, Let the bridegroom and bride abstain from the embraces and pleasure of the marriage bed, and give themselves to penance and tears, and let them go to the church, that all together may cry out with one voice to heaven, beseeching pardon. The Prophet teaches here: in time of public calamity, penance and supplication, married couples ought to abstain from conjugal relations, that they may better give themselves to prayer; which the Apostle also teaches, 1 Corinthians 7, 5. And the Roman Ritual commands that pastors admonish married couples concerning this matter, when they join them in matrimony. Thus Nicholas I, in his Response to the Questions of the Bulgarians, chapter 50, writes that throughout the whole time of Lent, as being a time of prayer and fasting, they should abstain from conjugal relations. Thus Noah abstained throughout the whole time of the flood, dwelling in the ark, and this by the will of God, as I said from St. Ambrose, Genesis 8, 16. Symbolically Hugo of St. Victor: The bridegroom, he says, that is the wise man, "let him go forth from his chamber, that is from the study of wisdom; and the bride from her bridal chamber, that is let her descend from the privilege of contemplative grace, and let them undergo the squalor of penance, in order to obtain pardon."
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17. BETWEEN THE VESTIBULE AND THE ALTAR. — Note from the third book of Kings, VI, that the temple of the Jews properly consisted of only two continuous parts, namely the Holy Place and the Holy of Holies, but had before it a vestibule or portico, which Aquila translated as πρόδρομον, as it were preliminary to the temple. In Hebrew it is called אולם ulam, that is, joined and connected to the temple; Symmachus translated it as προπύλαιον, that is to say, Antedoors, a forecourt, and this for a twofold reason: the first, for the dignity of the Basilica and the majesty of its inhabitants. For this reason vestibules are usually added to palaces, as Vitruvius teaches in book VI, chapter VIII. Thus at Rome before the basilica of St. Peter, St. Lawrence, St. Clement, the Holy Cross, etc., we see vestibules or porticos supported by their columns. The second reason is for the station of those arriving. Whence Macrobius, book VI, chapter VIII, thinks vestibulum is called as it were ve stabulum, or ve statio; ve moreover signifies both intensification and fortification. For vetus is said from the magnitude of age, as it were ve, that is, great age; vehemens as it were furnished with force of mind. But vecors and vesanus signify privation of health and mind. Therefore they think the space left before the doors is called vestibulum from the excess of station, because in it those arriving stood for a long time, about to greet the master of the house, awaiting an audience. And Gellius, book XVI, chapter I, thinks vestibulum is called, as it were, the station of those coming: but Servius, because it clothes the door: or because it was consecrated to Vesta. Whence brides do not touch the threshold. Hence Lucan, book II: He forbade the transferred foot to touch the threshold. Furthermore, this vestibule of the temple had in height 120 cubits for its magnificence, as Villalpando teaches in book III On the Temple, chapter XLVI. It was therefore like a huge tower: whence on its pinnacle, that is its summit, the devil placed Christ, tempting him and saying: "Cast thyself down," that is to say, If thou art the Son of God, therefore this is thy temple: cast thyself down therefore, that thou mayest stand unharmed between the vestibule and the court of the priests; and both they and the laity, seeing this miracle, may acknowledge and worship thee as the master of the temple and the Son of God. Thus Francis Lucas in Matthew IV. For before this vestibule of the temple, there was the court of the priests in the open air, and in it was the altar of holocausts; after this court of the priests followed the outer court of the laity, which was divided from the court of the priests by a wall of three cubits in height, as Joseph testifies in book VIII of the Antiquities, chapter II; so that the people could see the priests and the holocausts and other things that were done in the court of the priests, but could not enter it. The Prophet therefore commands here the priests that between the vestibule of the temple and the altar of holocausts, that is in his court, but near to the vestibule and temple, they pray as suppliants and weep; and this first, because it was fitting for them to supplicate near to the temple, in such great necessity of the people; second, so that the people could see them, and be kindled by their example to common prayers and lamentations: thus St. Jerome, Lyran, Ribera, a Castro, Villalpaldo and others; third, because the priests first sacrificed, and through victims for sin and holocausts prepared for themselves access to God, so that then approaching the vestibule of the temple, they might offer their vows and prayers to God as suppliants. Wherefore tropologically it was signified that mortification should be premitted to one approaching to prayer: for the altar of holocausts was a symbol of mortification, the temple of prayer. Finally, in this place designated here by Joel, the prophet Zacharias was slain and fell as a martyr, of whom Christ, in Matthew chapter XXIII, 35, says: "Even unto the blood of Zacharias the son of Barachias, whom you killed between the temple and the altar," which is said here: "Between the vestibule and the altar." For the vestibule was connected to the temple, and as it were the outermost part of the temple; wherefore Christ comprehends it by the name of temple. "They shall weep," that is, prostrate, and covered with ashes and sackcloth let them weep and say: "Spare, O Lord." For the Hebrews often take the future for the imperative or subjunctive. Thus St. Jerome. Note here that it is the duty of priests to weep and bewail the sins of the people. Thus in former times pious priests wept with tears in sacrifice. For this reason they used a napkin, as they still do. Hear Amalarius, book III, On Ecclesiastical Office, chapter XXIV: "On account of wiping away the effusion of tears, a napkin is borne, as is read in the Martyrology of Bede on July 19, that our Father Arsenius, on account of the abundance of tears to be wiped away, always had a napkin in his bosom or in his hand. It is carried in the left hand, to show that in temporal life we suffer tedium from the excess of moisture, that is, of carnal pleasure." Moreover Bede, in his Collections, treating of the vestments of priests, vol. III, calls this napkin a mappula, or amapham, so called from wiping away sweat and moisture; and he says the priest wears it on the left side. Whence it appears that this mappula was the maniple: for the maniple also seems to be called as it were the hand-napkin; and that in place of the mappula, with the devotion and tears of priests failing, our maniple succeeded. For this reason Amalarius among the vestments of the priest does not name the maniple, but in its place sets the napkin. Hence also the priest putting on the maniple says: "May I deserve, O Lord, to bear the maniple of weeping and sorrow, that with exultation I may receive the reward of my labor." The maniple therefore admonishes him of the compunction, devotion and tears of the ancient priests. GIVE NOT THY INHERITANCE (thy people, of whom thou didst say: "For the Lord's portion is his people, Jacob the lot of his inheritance," Deut. XXXII, 9; and: "You shall be to me a peculiar people out of all nations," Exodus XIX, 5) TO REPROACH, THAT THE NATIONS MAY RULE OVER THEM, — the Chaldeans. WHY SHALL THEY SAY (that is, shall say; the Septuagint, lest they say): Where is their God? — as if to say: If thou deliveredst us to the Chaldeans, both us and thee, O Lord, the nations will mock and blaspheme, saying: The God of the Hebrews has abandoned his Jews, because he was too weak to protect them against the Chaldeans; or, if he was able, he was merciless and cruel and would not. Turn away these reproaches from thee, from thy glorious name.
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18. THE LORD HAS BEEN ZEALOUS (will be zealous, that is, will pursue with love and zeal) FOR HIS LAND (Judea), AND HAS SPARED (that is, will spare) HIS PEOPLE, — when he shall bend Cyrus, so that he may send them forth free from Babylon into Judea, namely after he shall have punished them with a captivity of seventy years, and in it, having heard them contrite, penitent and supplicating to him, as has been said before. The Prophet consoles his people after the manner, following threats and punishments. See Canon XII. Thus St. Jerome and others everywhere. Whence the Arabic version renders it: The Lord was zealous for the land, and spared his people. Tropologically, see here the fruit of contrition and penance, which excites and inflames God not only to mercy and love, but also to zeal in sparing and protecting the penitent. Wherefore with good reason does Hugo of St. Victor exclaim here: "O fruitful and manly penance! O virago to be embraced, most faithful mediatrix of sinners! O second plank of shipwreck! O refuge of the poor, aid of the wretched! hope of exiles, sustenance of the weak, light of the blind, rod of the wanton, lock of vices, storehouse of virtues: thou alone bendest the judge, accusest the creator. Thou layest low the Almighty; while thou art overcome thou overcomest, while thou art tortured thou torturest, while thou woundest thou healest, while thou succumbest healthfully thou triumphest gloriously. Thou alone, while others are silent, boldly ascendest the throne of grace." He proves and illustrates this with examples: "David, he says, leading by the hand thou reconcilest, Peter thou restorest, Paul thou illuminatest, the Publican taken from the toll-booth thou confidently insertedst into the choir of Apostles, Mary thou raisest from the brothel into the heavens, and joinest to Christ: the thief fixed to the cross still green with blood thou insertedst into paradise. What more? The heavenly court is under thy jurisdiction." And soon after, by antitheses, opposing the evils inflicted by guilt, chapter I, 10, to the goods (which follow in verse 22) of penance, and correcting them: "Against the desolation of the earth, he says, he sets its fertility; against hunger, satiety; against reproach, security of glory; against the cruelty and incursion of enemies, their stench and destruction; against the sterility of fruits and the dryness of trees, their sprouts and fertility; against hunger of the word and thirst for doctrine, he brings in the fountain of life and the teacher of justice; against sadness joy, against confusion consolation, against insult glory, against death life, against ashes a crown."
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19. THE LORD ANSWERED (through me, Joel, in this passage): Behold, I will send you grain, — which I took away through the locust, the grasshopper, the caterpillar and the blight, chapter I, 4. AND I WILL NO MORE GIVE YOU A REPROACH. — "No more," that is, for a long time, namely in this age, or as long as your memory shall endure. Thus "no more" signifies not perpetual, but a long and immemorial time, III Kings X, 10; IV Kings VI, 23, and elsewhere.
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20. AND HIM WHO IS FROM THE NORTH (the northern tyrant), I WILL REMOVE FAR FROM YOU. You will ask, who is this northern one? St. Jerome, Theodoret, Remigius, Albert and Hugh understand Sennacherib, whom the Lord removed far from Jerusalem; for while he was besieging it, the angel of the Lord struck down one hundred eighty-five thousand soldiers in one night, and thus compelled him to flee, IV Kings, XIX, 35. But truly Joel in his entire prophecy deals with the desolation impending upon the Jews, not from Sennacherib, but from Nebuchadnezzar and the Chaldeans, as I have already said many times. For he, coming from the north, that is from Chaldea, took and laid waste Jerusalem, and led the Jews into captivity to Babylon. Whence Jeremiah, cap. I, 14, threatening his ruin, calls him the north: "From the north, he says, evil shall break forth upon all the inhabitants of the earth." God removed him far and drove him away from the Jews, when he overthrew his son, or grandson Belshazzar with the city of Babylon, and the whole kingdom through Cyrus. Wherefore the Chaldeans, who then dwelt in Judea, and held sway there, as appears in Jerem. XL, 10, having heard of the ruin of their lord Belshazzar, terrified fled into pathless wastes, some toward the Dead Sea situated to the east of Judea, some toward the Mediterranean Sea situated to the west of it, and many of them were slain by the Jews and Persians, so that the stench of the slain HIS FACE TOWARD THE EASTERN SEA, AND HIS REAR TOWARD THE UTTERMOST SEA: AND HIS STENCH SHALL ASCEND, AND HIS PUTREFACTION SHALL ASCEND, BECAUSE HE HATH DEALT PROUDLY. — That is to say, God will remove this northern one, namely the Chaldeans, far from you, and will drive them into pathless and desert land, so that part of them flee toward the Dead Sea to the east, and part toward the Mediterranean Sea to the west, and there many of them shall be slain, so that the stench of corpses ascends. The reason why God will do these things to them is that he hath dealt proudly, that is, because the Chaldeans, although they were merely the scourge of God and the lictors of divine vengeance, grew proud and raged against the Jews beyond the command of God. Whence Isaiah, cap. X, 12, says: "I will visit upon the fruit of the proud heart of the king of Assyria, and upon the glory of the haughtiness of his eyes." 21. Fear not, O land, be glad and rejoice: for the Lord hath done great things. 22. Fear not, ye beasts of the field: for the beautiful things of the desert have sprung up, for the tree hath brought forth its fruit, the fig tree and the vine have yielded their strength. 23. And you, children of Sion, rejoice, and be joyful in the Lord your God: because he hath given you a teacher of justice, and he will make the early and the latter rain to come down to you as in the beginning. word of faith, through the grace of baptism is cast out into pathless land, that is into the aridity of the gentile and Jewish people. Whence Christ: "When, he says, an unclean spirit hath gone out of a man, he walketh through dry places, seeking rest," Matth. cap. XII, 43. Hugh continues: "The Eastern Sea are the elect, the uttermost the reprobate; his face is intention, his rear is inclusion, or the Eastern Sea are the firstfruits of the election of the gentiles, the uttermost the cruelty of the Jews: his stench is the death of Antichrist: his putrefaction upon him, the sentence of judgment." Whence concerning these Isaiah says, cap. ult. vers. ult.: "They shall go out (the blessed), 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." See the remarks there. The Arabic translator renders both: I will drive the Western (or the West) from you. For by the North is understood the West neighboring to it, toward which the reprobate tend: for the devil draws them toward the setting; just as by the South is understood the East neighboring to it, toward which the Saints and the Blessed tend. Morally: "The earth is a reprobate soul; it is pathless, because without the visitation of angels: desert, because without the fruit of virtues, and the seed of morals: the expulsion of the demon is the confession of sin: the Western sea is the mind made bitter through compunction, made Eastern through the devotion of contemplation: the uttermost sea is the mind bitter with the stench of conscience, swallowed up in despair of pardon: his face, cunning intention of harming: his rear, fury and madness of triumphing: the stench is hatred of sin, the putrefaction contempt of the world." Thus far Hugh. THE EASTERN SEA. — "The Eastern Sea" is the Sea of Galilee, or rather the Dead Sea, or the Lake of Asphalt, into which Sodom and the Pentapolis were turned when it was consumed by heavenly fire, which is therefore called the saltiest sea, and is set as the boundary of Judea, or of the land promised to the Jews from the East, Numbers, chapter XXXIV, 3. Just as in the same place, verse 9, the boundary of the same from the West is set as the great sea, or the Mediterranean. Thus St. Jerome, Albert, and Lyra. Therefore some less correctly, by the Eastern Sea, understand the Ocean. For this does not touch Judea, and extends as much toward the south and other regions of the world as toward the east. Secondly, St. Jerome and many others soon to be cited, by this one coming from the North, better and more fully understand Holofernes, who by the command of another Nebuchadnezzar reigning in Nineveh invaded the Jews returning from Babylon, but was overthrown and slain by Judith. For of him it is said: "Assur came from the mountains from the North in the multitude of his strength," Judith XVI, 5. For when Holofernes was slain, the soldiers of the Assyrians fled into trackless places, and were scattered toward the Western and Eastern sea. For Judea has on the west the Mediterranean Sea, which is here called the last; but on the east it has the Sea of Galilee, which is also called Gennesareth and Tiberias; in the region of which was Bethelia, where the Assyrians were put to flight, as if to say: I will scatter the immense army of Holofernes, which seemed to extend from the Sea of Galilee even to the Mediterranean Sea, in every direction into every region of the world. This explanation is proved from the fact that after the return of the people from Babylon into Judea, and into peace and abundance of fruits, God promises this victory over the tyrant coming from the North: but neither in Scripture nor in Josephus do we read of any other coming from the North at that time except Holofernes. Add to this, that this is more fitting to him, that it is said here of the flight of soldiers to the Sea of Galilee and the Mediterranean, than to Nebuchadnezzar and the Chaldeans. Thus Ribera. Although indeed Pererius in chapter I of Daniel, Genebrardus in book II of the Chronology, Canus in book XI of Places, chapter VI, a Castro here, Serarius in chapter I of Judith, and some others think the history of Judith happened before the Babylonian captivity under Manasseh king of Judah; nevertheless Suidas, in the word Judita, and Julius Africanus in the same, St. Augustine, book XVIII of the City of God, XXVI, Eusebius in the Chronicle, Bede, On Times, Rabanus, Hugo the Cardinal, Dionysius in Judith chapter I, Gerard Mercator in the Chronology, Ribera and many others think it happened after it, reigning either Cambyses, or Darius Hystaspes, or his son Xerxes, of whom I have already said much in the book of Judith. Allegorically, that northern tyrant is the devil, who, like Boreas, brings cold, that is acedia and torpor, into the minds of men, and brings on the winter of virtues and good works: but Christ put him to flight, who, like the South wind, breathed heat and fervor into the minds of the Apostles and the faithful. Whence of him it is said, Canticles, chapter IV, 16: "Arise (pass, go), North wind, and come, South wind: blow through my garden, and let its perfumes flow," namely the perfumes of virtues, as Theodoret and Nyssenus say in the same place. Whence Richard of St. Victor adds there: "For by the North wind water is gathered so that it does not flow; hence the North wind is called as if binding waters." Hence also "God will come from the South," says Habacuc, chapter III, 3. Moreover, Hugo Victorinus adapts it individually: He who is from the North is the apostate angel, who through the incarnation of Christ, through The Prophet speaks here continually of the army of the Assyrians, or Chaldeans under the allegory of locusts, and alludes to the plague of locusts inflicted on Egypt by Moses. For these, when Pharaoh prayed, Moses, taking them away, brought a western wind, namely Zephyr, which "seized the locust and cast it into the Red Sea," Exodus, chapter X, 19. In a similar manner God scattered the Assyrians from Judea, so that they fled toward its boundaries, namely toward the Dead Sea, and to the Mediterranean Sea into foreign regions. HIS STENCH SHALL ASCEND. — In Hebrew צחנתו tsachanato, which St. Jerome, the Zurich Bible and others translate, his stench; the Septuagint translates, βρόμος αὐτοῦ, which the Romans translate likewise, his stench. But the Complutensian translates, his sound: because βρόμος signifies both stench or foul odor, and sound or noise, clamor and roaring. Here, however, you should rather translate it as stench and foul odor: for this is what the Hebrew tsachanato signifies, as St. Jerome, the Zurich Bible and others translate it. 21. FEAR NOT, O EARTH — namely Judæa; for to Judæa, that is to its inhabitants, namely the Jews after their return from Babylon, He promises whatever temporal goods, and these He sets against by antithesis all the individual evils which He threatened to them in chapter I, verses 4 and following. Thus St. Jerome, Theodoret, Hugh and others. Mystically, under these temporal things He understands spiritual goods to be given through Christ, to which he gradually ascends: "To all, says St. Jerome, to whom He had threatened evils above, He now promises the contrary, and mitigates sad things with joyful ones, and turns tears into laughter." BECAUSE THE LORD HATH MAGNIFIED TO DO. — That is, God hath dealt magnificently with thee, that is shall deal: He shall magnificently do great things with thee, thy great losses of things He shall repair with greater abundance and magnificence, nay shall overwhelm them. It is a Hebraism: for the phrase to do, which is contained in the word magnified, is repeated. 22. Fear not, ye beasts of the field (wasted and consumed by famine and lack of pastures, as he said in chapter I, at the end): BECAUSE THE BEAUTIFUL THINGS OF THE DESERT HAVE SPROUTED, — that is, After the return from Babylon I shall cause pleasant places, formerly desolate and desert, to sprout forth, I shall cause meadows, nay even barren heaths to produce rich pastures, and fields to produce joyful harvests, by which you, O beasts, may feed and grow fat. THE FIG TREE AND THE VINE HAVE YIELDED THEIR STRENGTH, — that is their fruit of vigor, says the Chaldee, namely vigorous, savory and succulent grapes and figs. It is a metonymy: for the cause is put for the effect, strength, or vigor for vigorous and strong fruit. Because He hath given you a teacher of justice. — For teacher in Hebrew it is מורה more, which some translate rain, and thus they render this passage: Because He hath given you rain for justice. Whence it follows aptly: "And He shall cause to descend upon you the early and the latter rain." The Septuagint version favors this: Because He hath given you food (wheat produced from rain watering the fields) in justice, that is, After the return from Babylon God shall give you rain, and from it harvest and abundant provisions, as a reward for your piety and justice, that you may serve Him more zealously in justice. Thus St. Jerome and Theodoret. Hence also the Syriac and both Arabic versions translate: He hath given you food of justice. But it is better to render more as teacher. First, because thus St. Jerome, the Chaldee, Vatablus, Clarius, Arias and many others translate it. Second, because concerning rain he immediately adds: "And He shall cause to descend upon you the early and the latter rain;" therefore here more does not signify rain, but a teacher: otherwise there would be a tautology, and the same thing would be said twice. Third, because in Hebrew it is: He hath given you more for justice, which ought properly to be understood of a teacher, not of rain: for rain is not given, but a teacher is given to teach justice. Fourth, because more is always elsewhere by Our Author, the Septuagint and others translated as teacher or legislator: for rain in Hebrew is not called more, but יורה iore. Thus Psalm LXXXIII, 8: "For the legislator shall give a blessing;" Hebrew more: although R. David there translates: The rain shall fill the pools. Isaiah XXX, 20: "And thy teacher shall not hide himself from thee any more," in Hebrew מורך morecha. And elsewhere throughout. Whence from more is said the Syriac mara (whence maranata, that is our Lord cometh), Arabic mir, that is master, lord: whence maria is the same as mistress, lady. Yet more alludes to תורה tora, that is law, and to יורה iore, that is rain: because the Hebrews call doctrine dew or rain, because the teacher instills it like rain sweetly, gradually and drop by drop into the ears and minds of disciples, and irrigates, gladdens and makes them fertile with wisdom. Whence Moses, Deuteronomy chapter XXXII, 2: "Let, he says, my doctrine grow as rain, let my speech flow as dew, as a shower upon grass, and as drops upon herbage." Wherefore in the Hebrew there is a beautiful paronomasia here between more, that is teacher, iore, that is rain, and יורד iored, that is shall cause to descend, that is, God shall give you more, that is a teacher, who iored, that is shall cause to descend, and as if from heaven shall drop upon you iore, that is rain of heavenly doctrine. Thus Isaiah compares Christ to dew descending from the heavens
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23. AND YE CHILDREN OF SION, BE GLAD AND REJOICE IN THE LORD YOUR GOD. — Although the Lord is the common God of all, yet He shows Himself to be your God in a special manner, by giving you such great and magnificent gifts, as if He were your father, provider and steward alone; but He neglects the other nations in comparison with you. Moreover, "Sion" here is understood not carnally, but spiritually. "Children" therefore "of Sion" (1) "Because he hath done great things," in Hebrew, because he hath done exceedingly, is referred by many to the locusts, namely that they wrought great destruction of the crops. Others expound it of God: For God doeth great things; and they think these words were added to give credence to the unexpected deliverance, just as at the end of the following verse the same is repeated for the same purpose, for he hath magnified, etc. (Ackermann.) (2) "But these things," says St. Jerome, "because they were promised by the Lord, we believe happened according to the letter, and the past barrenness was compensated by new crops, so that whatever the locust, the caterpillar, and the mildew, and the palmerworm had consumed, was made up in the following years." and watering the earth, cap. XLV, 8: "Drop down, saith he, ye heavens, from above, and let the clouds rain down the just." See the things said there. You will ask, who is this "teacher of justice" here? The Rabbis, whom Rufinus follows, assert it to be Hezekiah the king, who stirred up the people to piety and the worship of God, II Paralipomenon cap. XXX, and therefore delivered Jerusalem from the siege of Sennacherib. Others wish it to be Josiah, likewise a pious king, who overthrew the altars of idols. But here there is no mention of Sennacherib, but of Nebuchadnezzar, or Holofernes: for this teacher is promised after the Babylonian captivity, as I said in verse 20. Add to this, that this august title "teacher of justice" is not given in the Scriptures to Hezekiah, Josiah or the Prophets, but to the Messiah alone, as is evident from Isaiah cap. XXX, 20, and cap. LV, 4: "Behold I have given him for a witness to the people, for a leader and master to the Gentiles;" to which Joel here alludes, especially because this teacher in Hebrew has the article, and is called המורה hammore, that is, that singular and unique teacher of the world, namely the Teacher of teachers and of all Prophets, whom we all eagerly await, as promised by all the Prophets. Whence Jeremiah, cap. XXIII, 6, speaking of the Messiah: "This," saith he, "is the name whereby they shall call him, The Lord our just one." And Daniel cap. IX, 24: "And justice everlasting shall be brought in, and the Holy of holies shall be anointed," namely Christ. Thirdly, because the things that follow in verse 28: "I will pour out my spirit upon all flesh: and your sons and your daughters shall prophesy. And I will show wonders in the heavens, etc. The sun shall be turned into darkness, and the moon into blood: before the great and terrible day of the Lord come," pertain to none but Christ. By the same reasons is refuted the opinion of the more recent Rabbis, whom Lyra, Hugo and Dionysius follow, who by the teacher understand teachers, that is, the prophets of the Jews after the Babylonian captivity, such as were Zechariah, Haggai and Malachi: I confess, however, that they are alluded to, and are as it were touched upon in passing (for Joel alludes to the happiness of the people returning from Babylon, to whom God gave abundance of crops. Whence he adds: "And the floors shall be filled with wheat. And I will restore to you the years which the locust, the caterpillar, and the palmerworm, and the bruchus hath eaten"); but in such a way that the eye of the Prophet is fixed, terminated and fulfilled primarily and directly in Christ: just as Moses, Deuteronomy XVIII, 18, promised after himself a Prophet, that is, Prophets, and among them one singular and unique, namely Christ; for Christ is our one master and rabbi by excellence, as He Himself saith Matthew cap. XXIII, 8. Thus Remigius, Rupertus, Haymo, Albert, Arias, Vatable, Ribera, de Castro and others. AND THE LORD SHALL CAUSE (the rain) TO COME DOWN TO YOU, THE FORMER RAIN AND THE LATTER RAIN. — Among the Prophets the former rain is called that which falls in autumn, when sowing is done in Judea, so that its grains may be loosened and roots fixed in the earth. The latter rain is that which comes when the crop is ripening, in April or March. Thus the Chaldean, the Rabbis and interpreters everywhere. For in Judea, a hot and dry region, throughout the whole summer, that is from May to October, for five months it does not rain, but the sky is continually clear and serene, both night and day: whence at night they sleep on roofs in the open air, as I have learned from grave men who dwelt there. For this reason there is a twofold season of rain there, the first after summer when seeds are sown, and this is called morning, or former rain, with respect to the crop, which then bursts forth from the earth, as the sun rises in the morning at dawn: the latter, before summer, which thickens and ripens the crops, and this is called latter rain with respect to the former rain already mentioned. For crops have, as it were, their own day, of which the dawn is the sprouting and germination: the evening, the crop and harvest, when namely they are gathered into the barns. Note: By this rain is signified the harvest, and temporal fruits to be given abundantly to the Jews after their return from Babylon. Thus St. Jerome, Theodoret, Remigius, Albert, Hugh and Lyran. But truly under these tropes and metaphorically, he intends far more to signify the fruits and spiritual goods to be given through Christ, as if to say: Christ the teacher of justice will give you such doctrine and such abundance of spiritual goods as was once in the Old Testament shadowed forth by that morning and evening rain. Thus Rupert, Haymo, Arias, Ribera, a Castro and others. That this is so is evident from the reasons set forth a little before, and from the fact that he promises these goods eternally; but the spiritual goods of Christ are eternal, not the temporal goods of the Jews. Wherefore the morning rain is the first preaching, or doctrine, illumination and prevenient grace, which first converts the sinner and makes him just: the evening rain is illumination and consequent grace, which advances the just in justice and leads him to perfection, and especially is the gift of perseverance; for this leads the just to consummate grace, that is, to glory and heavenly beatitude. Thus St. Jerome, Arias, a Castro and others. Symbolically, the morning rain was the Old Testament, which caused the first seeds of piety to sprout: the evening rain is the New, which ripened the seeds of the Old and brought them to the harvest of virtues. Thus St. Jerome and Haymo. Again Rupert says: The morning rain, he says, was the preaching of the Gospel made to the Jews by Christ and the Apostles: the evening rain will be that which will be made by Elias and Henoch at the end of the world, when all Israel shall be saved.
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24. AND THE THRESHING FLOORS SHALL BE FILLED WITH GRAIN. — He touches in passing on the fertility of Judea after the return from Babylon, but by this he understands chiefly the abundance of charisms and virtues given to the fields and threshing floors, and olive groves and vineyards, that is to the particular Churches through Christ. Moreover the "wine presses," in which wine and oil are pressed out, are both gymnasia, monasteries, colleges and other ascetic places; and persecutions and tribulations, by which the wine of wisdom and fortitude, and the oil of divine consolation are pressed out and drawn forth. Tropologically: "The wine presses," says Hugh of St. Victor, "are the very hearts placed between hope and fear, having constancy above, patience below: constancy in temptation, patience in tribulation. For constancy presses down and restrains from above; patience lies below and bears the weight. Between these two the holy mind, as if placed in a wine press, is pressed, refined, strained. It is pressed by scourges, refined from vices, strained from idleness. It is pressed by calamity, refined from iniquity, strained from vanity. Hence is drawn forth the groan of pure confession: hence flow the tears of anxious compunction: hence flow forth the sighs of joyful devotion: hence are melted the desires of most sweet love: hence are drawn forth the drops of most clear contemplation. Grain is the perfection of justice; wine the clarity of spiritual understanding, oil the sweetness of most pure conscience."
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25. AND I WILL RESTORE TO YOU THE YEARS WHICH THE LOCUST HATH EATEN, THE BRUCHUS, etc. — That is to say, the past want which the Chaldeans inflicted upon you, both literally and rather mystically, that is demons and vices, I will make good by the abundance of graces and heavenly riches. Whence the Chaldean paraphrase translates: I will restore to you good years for the years in which peoples, nations and kings afflicted you; for the Chaldeans were my great strength; in Hebrew and Chaldean, my mighty army. He alludes to what he said concerning locusts signifying the camps of the Chaldeans in verse 11: "The Lord hath uttered his voice before the face of his army; for his camp is very great, for they are strong, and do the word of his command." Furthermore, by locusts and Chaldeans he understands the army of spiritual enemies, that is to say, I God have sent upon you temptations, sins, demons, the flesh and the world, as it were your enemies and robbers (in that sense and manner in which I said in my Commentary on the Major Prophets, cap. XXVII) to punish your pride and other former sins. These have laid waste the fields of the Churches and of your souls, and have consumed all the seed of virtues and good works. But now I myself, being appeased and reconciled to you, will repair all these damages, and will restore to you the former abundance of heavenly goods, nay, I will heap them upon you with greater interest, so that you may say with the Psalmist, Psalm LXXXIX, 13: "We have been glad for the days in which thou hast humbled us: for the years in which we have seen evils." Morally this signifies the power of penance, which to one who has fallen but repented restores all former virtues, all former merits, as St. Jerome teaches here, and St. Thomas and the theologians in the tract On Penance; and therefore it causes the fallen man always to rise to greater grace: for besides the former grace, which it entirely restores, it adds moreover its own, both suited to virtue and to the sacrament of penance. See Francis Suarez, Opuscule V On the Return of Good Works, where in disputation 2, section III, he agrees with John Major, Gabriel, Ockham, Scotus and Durandus; but in the present case, and thus in the same instant of penance; and not only through acts of penance more intense than the former acts of virtues, as St. Thomas and Paludanus held, but also through acts of the same penance even more remiss. Symbolically Hugo of St. Victor says: "In the advent, he says, of Christ the years are restored to us which the aforesaid plague had devoured; because in him against the true locust, that is against pride, he gave us humility, saying: Learn of me, because I am meek and humble of heart: against the bruchus, that is gluttony, perfect sobriety, saying: See that your hearts be not overcharged with surfeiting and drunkenness, and the cares of this life: against rust, that is anger, perfect patience, saying: If one strike thee on thy right cheek, turn to him also the other: against the caterpillar, that is lust, perfect chastity, saying: Let your loins be girt, and lamps burning in your hands. The locust therefore he destroyed, saying: Blessed are the poor in spirit: blessed are they that mourn. The bruchus, saying: Blessed are they that hunger and thirst after justice: blessed are the merciful. The rust, saying: Blessed are the peacemakers: blessed are the meek. The caterpillar, saying: Blessed are the clean of heart. You see here these four animals and pests consuming eight beatitudes, and these being restored through Christ and through penance."
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26. AND YOU SHALL EAT AND BE SATISFIED, AND YOU SHALL PRAISE THE NAME OF THE LORD. — He hath given you food, and such food so succulent and abundant that it would abundantly satisfy you, and make you strong, vigorous and cheerful. Morally, learn here that fruits, foods, and all natural goods, and much more supernatural goods, are gifts of God, and their praise and glory are to be ascribed not to our labor, but to God and his beneficence. Whoever acts otherwise steals from God what is his, and makes himself unworthy of God's gifts, and deserves to be despoiled of them. For God is zealous of his glory, inasmuch as it is due to him by every right; whence he himself says: "I will not give my glory to another," Isaiah cap. XLVIII, 11. Wherefore St. Francis inculcated this wonderfully in his followers, and among other things gave this instruction: "When, he says, the servant of God is visited in prayer divinely, he ought to say: Thou hast sent me this consolation from heaven, O Lord, to me a sinner and unworthy, and I commit it to thy keeping, for I feel myself to be a thief of thy treasures," while I steal thy praise and glory and ascribe it to myself. Thus St. Bonaventure in his Life, cap. XVIII.
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28. AND IT SHALL COME TO PASS AFTER THIS: I WILL POUR OUT MY SPIRIT. — The Hebrews begin a new chapter here. Now the same interpreters, and among them Rufinus, just as they understood the teacher of justice in verse 23 to be Hezekiah, so they believe the spirit poured out by God refers to his messengers, whom he himself sent throughout all Judea, that he might recall all to the ancestral faith and the worship of God: but St. Peter in his discourse, Acts II, applied these words only to his own time, because they also suited it; and Rufinus calls bold those who think otherwise. But this judgment of his is bolder, inasmuch as it is repugnant to the Holy Fathers and to almost all interpreters, and to St. Peter himself, Acts cap. II, 17. Others, just as they understand the teacher to mean teachers, namely the prophets who existed after the return from Babylon, for example Haggai, Zechariah, Malachi; so by the same ones preaching fervently, they think the spirit of piety was poured out upon the people. But since it has been proved above that the teacher of justice is to be understood as Christ, it follows that this pertains to his times, especially because we never read elsewhere of the Holy Spirit being poured out. Add that for "and it shall come to pass after this," St. Peter, Acts II, translates: "And it shall come to pass in the last days," namely in the days of the Messiah. For his age, law and time in Scripture is called "the last," because no other law, religion or Church will succeed it. It is therefore a matter of faith that this is to be understood literally not of Hezekiah, Haggai, or any other, but of Christ. For thus Pope Vigilius defined it in the Roman Council against Theodore of Mopsuestia, as I said in the Preface. He says therefore and promises, saying: "After this," that is after Christ the teacher, and his death and ascension into heaven, I God will pour out the Holy Spirit at Pentecost, and thereafter: first visibly in the Apostles and disciples of Christ in the age of the Church; but in the following ages, invisibly I will pour out the same upon all, as many as are reborn in Christ through baptism and are incorporated into his Church. For St. Peter explains this passage from Pentecost, Acts cap. II, 17, whom all the Fathers and orthodox interpreters follow, such as St. Jerome, Cyril, Theodoret, Remigius, Rupert, Albert, Haymo, Lyra, both Hugos, namely the Cardinal and Victorinus, Dionysius, Vatable, Arias, Clarius, Ribera, a Castro here, Chrysostom, Oecumenius and others in Acts II, Didymus and Ambrose, lib. I On the Holy Spirit, cap. VII, Justin Against Trypho, Hilary lib. VIII, On the Trinity, and others. Indeed even the Rabbis, such as the Chaldean, R. Solomon, R. David, R. Jeshua in Lyra and Galatinus, lib. VIII, cap. ult., and others, refer this sending of the Holy Spirit to the time of the Messiah. Furthermore, when he says: "I will pour out," he speaks as the same one who said: "I will send the teacher of justice," namely God the Father; although he himself together with the Son, as he breathes, so also sends the Holy Spirit. Thus Chrysostom in Acts II. Hence Cyril of Jerusalem, catech. 17, thought that Christ speaks here, to whom, he says, the Father gave all things into his hands, and the power of giving the Holy Spirit, which he did not receive by measure. Note: The word "I will pour out" signifies the abundance and copiousness of the gifts of the Holy Spirit, both those that make gracious, such as grace, charity, fortitude and other virtues; and those freely given, such as prophecy, etc., to be poured out upon the Apostles and the faithful. Whence in Scripture this outpouring is called baptism, as, Matt. cap. III, 11, John the Baptist says of Christ: "He shall baptize you in the Holy Ghost and in fire," that is to say, He will fill you with the Holy Spirit, and will immerse you in it and its fire as it were, just as a man is immersed in water when he is baptized. And Christ about to ascend into heaven, Acts cap. I, 5, says: "John indeed baptized with water, but you shall be baptized with the Holy Ghost not many days hence." Wherefore for "I will pour out" the Arabic of Antioch translates: I will cause my spirit to overflow upon all men; and the Arabic of Alexandria: I will overflow my spirit upon all men. Just as therefore a river, or a swollen sea overflows into the fields, so the Holy Spirit into men. Thus St. Chrysostom and Theophylactus, Acts II. Hear Hugo of St. Victor: "Christ," he says, "poured out his spirit, he did not take it from Moses, nor did he snatch it from Elijah, but distributed his own generously." "Note on 'I will pour out.' First indeed He poured out, secondly He poured in, thirdly He poured forth. He poured out in paradise, poured in in the desert, poured forth in the cenacle. In paradise by giving the law of nature; in the desert the precepts and ceremonies of the written law; in the cenacle the fullness of grace. He poured out therefore first, watering the field of nature; secondly, He poured in a torrent of doctrine; thirdly, He poured forth a river of grace, as if to say: At the beginning of the world I watered the dry nature; in the desolation of the desert I dripped upon Moses on Sinai the doctrine of the law; in the fullness of time I will pour forth the abundance of grace." And shortly after he teaches that this outpouring was necessary: "For three evils, he says, were man's: ignorance of good, concupiscence of evil, malice of impenitence. The Son came therefore, the wisdom of God and power; the Paraclete was sent, His kindness. Wisdom poured forth removed the blemish of ignorance; power infused cleansed the filth of concupiscence; the sending of the Spirit cleansed the dregs of malice, inasmuch as wisdom illuminated, power healed, kindness calmed. Which the Psalmist foreseeing says: According to the multitude of thy mercies blot out my iniquity. Wash me yet more, O Lord, from my iniquity, and cleanse me from my sin, as if to say: Blot out by pouring forth, wash by pouring in, cleanse by pouring forth; by pouring forth wisdom from the eyes blot out ignorance; by pouring in power from within wash away concupiscence; by pouring forth kindness from the whole body exterminate malice." Note secondly: For 'I will pour out my spirit,' St. Peter, Acts cap. II, 17, says: "I will pour out of my spirit, etc."; where the particle 'of' signifies that this communication of grace and gifts of God proceeds from the Holy Spirit, as from the Father of lights. Again the Holy Spirit distributes among the faithful His gifts, so that to one He gives the grace of teaching, to another of exhorting, to another of miracles, etc., as the Apostle teaches, Romans cap. XII, 6. Note thirdly: Didymus and St. Ambrose, lib. I On the Holy Spirit, from this place prove that the Holy Spirit is God: because, they say, nothing is said to be poured out from God except what is participable from Him. For an angel is not said to be poured out, because since it is a creature, it is not participable. Although indeed charity and the gifts of the Holy Spirit are said to be poured out also by God, yet no substance or person (such as the Holy Spirit is) is said to be poured out into the soul and mind, so that it possesses it, illuminates it, sanctifies it, satisfies it and fills it, except God: for God alone can flow into the mind, and teach it, inflame it, fill it, bend it and move it whither He wills; this an angel cannot do. Where note, when the soul becomes just and holy, or more just and more holy, not only grace and charity, or its increase, but the Holy Spirit Himself, and thus the whole Trinity really through sanctification flows into our mind, and dwells in it as in His throne and temple; just as the Word, assuming human nature, flowed into it personally, so that in it dwelt the fullness of the Godhead bodily, as the Apostle says, Colossians cap. II, 9. This is what Christ says, John cap. XIV, 23: "If anyone love me, he will keep my word, and my Father will love him, and we will come to him, and will make our abode with him." Just as therefore God is really present to the Blessed, showing them His essence through the beatific vision and the light of glory, and communicates it to them to be enjoyed and possessed: so also the same God is in the holy soul, and therefore pours forth in it His grace, charity and other divine gifts; just as the sun when it rises immediately spreads forth its light, rays and heat. The final disposition to justice being therefore placed, for example contrition, immediately the Holy Spirit and the whole Holy Trinity enter into the soul as into His temple, sanctifying it, and as it were dedicating and consecrating it to Himself; and then in the same instant of time, but later in nature, communicates to it His charity and grace. This is signified by 'we will come to him, and will make our abode with him.' For this is the supreme union of God with the holy soul, than which no greater can be given to a pure creature; for through it we become partakers of the divine nature, as St. Peter says, epistle II, cap. I, 4. See here, O Christian, the dignity of holiness to which you are called, and pursue it, preserve it and increase it with all zeal. Finally Nazianzenus, oration 49, near the end, proves that the Holy Spirit is sent by the Son from His own substance, from this place: "I will pour out of my spirit"; and from that John XVI, 14: "He shall receive of mine, and shall show it to you": "From this indeed, he says, that the Son is, because the Son also is from that which the Father is," as if to say: The Spirit from that which He receives from the Son will show; just as the Son shows to the Holy Spirit from that which He received from the Father. UPON ALL FLESH, — that is, upon every man; for by synecdoche a part is taken for the whole, flesh for man, as when it is said: "The Word was made flesh;" flesh, that is, man; he could have said likewise: The Word soul, that is, an animated man was made; but he preferred to say flesh, both in order to signify the supreme condescension of the Word, by which, as St. Augustine says in epistle 120, chapter IV, he humbled himself to our flesh, which among all the flesh of animals is the most wretched and weakest; and because our disease, namely concupiscence, resides in the flesh; to cure this the heavenly physician, namely Christ, came, as also the Holy Spirit; whence among the Greeks incarnation is called σάρκωσις, and, as Tertullian says in the book On the Flesh of Christ, chapter I, incorporation, that is, the vivification of corrupted flesh, as St. Thomas says; and finally, because through it in place of a stony and hard heart, we have received a fleshy heart, that is, soft, flexible, obedient, II Corinthians chapter III, 3. The sense therefore is, as if to say: Upon every man believing in Christ, of whatever age, sex and condition he may be, I will pour out the Holy Spirit at Pentecost, and thereafter. Simply and plainly therefore is the word all taken; for he speaks of the faithful only, believing and obedient to Christ. Wherefore some interpret the word all more strictly, not for individuals of the kind, as if to say: I will pour out the spirit upon all the human race, namely upon some men, some women, some youths, some elders, some servants, some nobles; not however upon all, that is, each one individually. For upon each one of his disciples he poured out, and Christ pours out continually the Holy Spirit. Note: Just as Joel and the Prophets promise properly and directly to the Jews alone a teacher of justice, namely the Messiah; so to them alone does Joel here promise the Holy Spirit. Thus Chrysostom, Acts II. Whence it follows: "And your sons shall prophesy." But because by the mercy of God the gentiles have been taken up through faith into the family of Abraham, namely into the Church and congregation of the faithful, hence they are likewise partakers and heirs of the blessings and promises made by God to Abraham (among which the first is the outpouring of the Holy Spirit, justification and adoption), as the Apostle teaches Romans chapter IX, 10 and 11. And this is signified by upon all flesh. Wherefore upon Cornelius the Centurion and other believers from the gentiles the Holy Spirit was poured out in visible form, equally as upon the Apostles and Jews, as is evident Acts chapter X, 44. Thus St. Jerome, Theodoret, Albert, Lyra and others everywhere. Morally, the Holy Spirit shows his munificence and royal spirit, while he is beneficent and liberal toward all indifferently, nor does he have private loves and friendships, and thus excludes all emulation and envy, says Chrysostom in Acts II. AND YOUR SONS SHALL PROPHESY, — both by foretelling future things properly, as the Apostles did, the Blessed Virgin, Luke chapter I, 46; Zacharias, Anna and Elizabeth, Luke chapter II, 38; Philip, Acts chapter XXI, 9; Agabus, ibid. verse 10; St. John in the Apocalypse, and others in the primitive Church. See Bosius, book VI On the Signs of the Church, chapter XII; and by speaking from the inspiration of the Holy Spirit, and celebrating God in various tongues, which Acts chapter II, 11, is said: "We have heard them speaking in our own tongues the mighty works of God." For to prophesy in Scripture is taken broadly for to teach, exhort, pray, sing the praises of God, work miracles, etc., as I said 1 Corinthians chapter XIV, at the beginning of the chapter; under prophecy therefore here understand the gift of tongues and other charisms of the Holy Spirit. YOUR ELDERS SHALL DREAM DREAMS, AND YOUR YOUNG MEN SHALL SEE VISIONS. — By "dreams" understand divine dreams sent by God, and therefore presaging of hidden or future things, such as were those of Pharaoh, Genesis cap. XL and XLI, and of Nebuchadnezzar, Daniel cap. II and IV. In like manner take "visions" to be divine and prophetic. Fittingly He grants dreams to the elders, weary with age and inclined to sleep; but to the young men, alert and wakeful, visions, which are sent to men by God in wakefulness. For God often adapts Himself and His oracles to the condition of men, and appears to each according to his state and degree in a fitting and opportune manner; otherwise both the elder John in the Apocalypse had many visions, and Paul when young had dreams, as appears in Acts cap. XVI, vers. 9. By visions therefore and dreams, understand any revelations and prophecies whatsoever. St. Thomas adds, II II, Quest. CLXXIV, art. 3, that although a vision which occurs to one awake is in itself more perfect than a dream which occurs to one sleeping, nevertheless when in a vision only a species and image prognosticating future things is seen, and no voice or word explaining it is heard, which is usually heard in a dream (according to that saying of Moses, Num. cap. XII, 6: "If there be among you a prophet of the Lord, I will appear to him in a vision, or I will speak to him in a dream"), then a divine dream is more perfect than a vision. Whence morally some understand by sons and daughters those beginning in faith and virtue; by young men, those making progress; by elders, those perfect. The first prophesy, while by their good disposition they give hope of fruit; the second see, while by meditating and praying they draw in divine things more clearly; the third dream, on account of their passions being calmed and their mind at peace. St. John distinguishes these three degrees, epist. I, cap. II, 12, and assigns to the first the remission of sins, to the second victory in the struggle, to the third the knowledge of God. "I write, he says, to you, little children, because your sins are forgiven you for his name's sake. I write to you, young men and youths, because you are strong, and the word of God abideth in you. I write to you, Fathers, because you have known him that is from the beginning." Concerning vision I have said more, Can. I in Proph. Major.; concerning dream, Genesis XL, and Dan. II.
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29. BUT ALSO UPON MY SERVANTS AND HANDMAIDS, ETC., I WILL POUR OUT MY SPIRIT. — The Hebrew, Chaldean and Septuagint: And also upon servants and handmaids I will pour out of my spirit, that is to say, Not only upon you, Jews, but also upon your servants and handmaids, as well as mine, will I pour out my spirit. Lest anyone think that only heroes and masters will receive the Holy Spirit, He adds that servants and handmaids will also be partakers of it. For the Holy Spirit despises no one, however vile and abject; for there is no respect of persons with God, Rom. II, but He calls all indiscriminately to grace and salvation: for He has given to all an equally noble soul, namely a rational one created to His image, and has destined it from eternity to His grace, glory and happiness. Thus the Hebrews, Cyril of Jerusalem, catechesis 17, Rufinus and a Castro. Others understand by servants and handmaids the gentiles; for the Jews in the old law were as it were sons of God, the gentiles as servants; but through Christ they have been adopted as sons. Thus Rupert, Ribera and others. Morally, the title Servant of God is illustrious and most honorable; for to serve God is to reign. Hence the Psalmist, Psal. CXV, 16: "O Lord, because I am thy servant: I am thy servant and the son of thy handmaid." Thus Abraham, Gen. XXVI, 24, calls himself the servant of God. Thus also Moses is called, Num. cap. XII, 7, Job, I, 8. Indeed Christ Himself, Isaiah cap. XLVIII, 3. Thus Abdias in Hebrew is the same as servant of God, by which name one of the twelve Prophets is called. Thus Paul at the beginning of his epistles glories in this title: "Paul, a servant of Jesus Christ." Thus the Blessed Virgin calls herself the handmaid of God: "Behold, she says, the handmaid of the Lord, be it done to me according to thy word," Luke I. And the Blessed Agatha, when the prefect objected to her: Why do you, being noble, live the servile life of Christians? answered: "The humility and servitude of Christians far surpasses the wealth and pride of kings." Finally the Blessed Damasus, epist. 2 to Stephen, St. Gregory and the other Pontiffs thereafter by this title: "Servant of the servants of God," signify their humility, indeed their dignity.
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30. AND I WILL GIVE PRODIGIES. — A prodigy is that which foretells future things, that is, predicts what is to come, as Cicero says in book I of On Divination, and from him St. Augustine, book XXI of The City of God, VIII: "A sign by which something else is signified: and that is in great things, and in heaven; this in small things, and on earth," says Hugo the Cardinal. But Origen in John: "Prodigies," he says, "are called those things which are beyond opinion and exceed human custom: signs are those which signify something," and, as Ammonius says in the Greek Catena on John, "when something is not done beyond nature." Truly, however, these two are often confused and signify the same thing. Now as to the sense, the Rabbis, who refer these things to Hezekiah, believe that these prodigies truly happened as they sound in heaven and earth, when the angel struck the camp of Sennacherib, although this is not narrated in the books of Kings. But these prodigies are inventions and fabrications of the Jews: for neither Scripture, nor Josephus, nor Josippus, nor anyone else, records that any prodigies existed in heaven at that time. Secondly, some Catholics believe that these prodigies occurred, first, in the nativity of Christ, when the star appeared to the Magi, and the angels sang: "Glory to God in the highest." Secondly, in the resurrection of Christ, when the shining angels struck the soldiers guarding the sepulcher of Christ, and comforted Mary Magdalene and her companions. Thirdly, in the passion of Christ, when the sun was darkened by a universal eclipse throughout the whole world, the earth trembled, stones were split, tombs were opened, etc.; for then from the side of the dead Christ, opened by the lance of the soldier, blood and water flowed forth, which kindled the fire of charity in the disciples and the faithful, and this before the day of the resurrection of Christ, which was terrible to the Jews. Thus St. Jerome, Remigius, Hugo. Fourthly, at Pentecost; for then the Holy Spirit appeared and settled upon the Apostles in fire and fiery tongues. Thus St. Jerome. And St. Peter seems to favor this, Acts chapter II, 17, where, speaking of the mission of the Holy Spirit at Pentecost, he cites these prodigies of Joel: therefore those seem to have been given around the time of Pentecost, namely at the time of the passion and resurrection of Christ. This exposition is probable, but incomplete; for these prodigies then began, but will be completed on the day of judgment, as I shall say presently. denser and blacker. These signs were predicted by St. John, Apocalypse chapter VIII and IX. Thus Theodoret, Rupert, Lyra, Vatablus, Arias, Ribera, a Castro here, St. Chrysostom and Oecumenius in Acts II, Tertullian, book IV Against Marcion, chapter XXXIX, Origen, tract. 30 in Matthew, St. Thomas in chapter XXIV of Matthew, and others throughout. Indeed, St. Jerome finally inclines to this view, and believes that these signs are to be referred more to the day of judgment than to the passion of Christ. St. Chrysostom gives the reason for these signs in Matthew chapter XXIV: "When," he says, "the father of the household dies, the house is troubled, the family mourns, and clothes itself in black garments; thus the human race, for which these things were made, being constituted near the end, the mysteries of the heavens mourn and, putting aside their brightness, clothe themselves in darkness." You will say: How then does St. Peter refer these prodigies to Pentecost, Acts II? I answer: St. Peter recounts them, not as if they happened then, but in this sense, as if to say: Do not marvel, O Jews, at these prodigies of the Holy Spirit and fiery tongues which you see in this Pentecost; for you will see greater ones given by Christ in vengeance upon the unfaithful at the end of the world, as if to say: Either therefore now believe in Christ, or then expect his terrible hand and vengeance. For this reason the Prophet, after the teacher Christ and the outpouring of the Holy Spirit, immediately subjoins these prodigies to come at the end of the world, to signify that after the law of Christ, no other is to be expected, and therefore it should be embraced by all who wish to be saved. Thus Ribera. Add that these prodigies began to be initiated in the time of Christ: for in his passion the sun and moon were darkened, at Pentecost and thereafter the Holy Spirit appeared in the form of fire, etc.; but they will be done perfectly and completely at the end of the world, as if Joel were to say: O Jews, when Christ comes, although humble and poor, receive him; because he himself will pour out the Holy Spirit upon you, and will give prodigies beneficial to believers, terrible and horrific to unbelievers, and he will initiate them while living, but will perfect them at the end of the world, when in place of the fire of the Holy Spirit, which the unbelievers rejected, he will give them the fire of the conflagration of the world, and from thence the flames of hell. In a similar way Jacob, blessing his sons before his death, Genesis XLIX, predicts some things which happened shortly after, some which happened after a long time under Christ, some which are to happen at the end of the world. Symbolically Hugo of St. Victor: "The sun," he says, "is Christ, the moon is the Church: the sun turned towards darkness, Christ fixed to the cross. Whence Jeremiah speaking of the blindness of the Jews, Lamentations III: Thou shalt give them, O Lord, a shield of thy heart thy labour. The moon turned into blood, is the Church imitating the passion of Christ. Blood designates the profession of martyrs; fire the choir of virgins burning with the ardour of love. Vapour is the frequent and devout compunction of the continent. The great and terrible day, is the day of passion and resurrection: great to the faithful, terrible to unbelievers, terrible to those Thirdly, St. Chrysostom and Oecumenius think these prodigies were wrought a little before the destruction of Jerusalem by Titus; for this was a terrible day for the Jews. For then much blood of the Jews was shed, the city and temple were consumed by fire into smoke and vapour. And Father Prado in Ezekiel cap. X, 2: "I will give," he says, "to Jerusalem three punishments," namely, "blood, and fire, and vapour of smoke, that is the slaughter of citizens, the burning of buildings, and what is more serious, the ignorance of truth and blindness of eyes, which same three things Christ prophesied to the Jews in Psalm LXVIII, 25: Let the fury of thy wrath overtake them. Let their habitation be made desolate, let their eyes be darkened that they may not see." But the Christians alone escaped this calamity, invoking the name of the Lord: because divinely forewarned of the city's destruction, they hastily fled from it into other regions and cities, as Eusebius teaches in lib. III of his History cap. V. Fourthly and genuinely, it is certain that here we are dealing with signs and prodigies which will precede the day of the last judgment; for this will be the great and terrible day. And that this is dealt with here is evident from what follows at the beginning of cap. III, to which these things are to be connected (indeed the Hebrews refer these to cap. III, as I said at verse 28): "For behold in those days, etc., I will gather all nations, and will bring them down into the valley of Josaphat, and will plead with them." But this will happen on the day of judgment. Moreover before the day of judgment there will be prodigies which Christ predicted Matt. cap. XXIV, 29, and Luke cap. XXI, 25, saying: "There shall be signs in the sun, and moon, and stars; for the sun shall be darkened, and the moon shall not give her light, and the stars shall fall from heaven." Again the moon will be seen blood-red, Isaiah cap. XXIV, 23; likewise the sea will be seen blood-red, Apocalypse cap. VIII, 8. Much blood also of the faithful will be shed by Antichrist, and finally of Antichrist himself, and his army Gog and Magog. Fire will be that of lightnings and stars falling from heaven: again the fire of the conflagration of the world, by which all worldly things will pass into smoke and vapour. Whence the Syriac and Arabic distinguish vapour from smoke, and assign four prodigies; for they translate: "I will give blood, and fire, and vapour, and smoke." For vapour is a more subtle and whiter exhalation, but smoke AND TERRIBLE. — In Hebrew it is נורא nora, which first properly derived from the root ירא iare, that is, he feared, signifies dreadful, terrible; and by a remarkable catachresis, glorious, august and reverend on account of supreme power, equity, majesty and glory. Hence the Chaldean translates נורא dechila, that is, formidable. Secondly, nora can be derived from ראה raa, that is, he saw, so that raa borrows tenses from iara: for often the orders of imperfect verbs among the Hebrews are interchanged with one another, so that one may take its inflection from another, and then nora signifies illustrious and manifest. Whence the Septuagint translates ἐπιφανῆ, that is, clear, conspicuous. St. Peter follows them, Acts II, saying: "Before the great and manifest day of the Lord comes." For on that day there will be great light, and great brightness of Christ glorious and of all his angels and saints. And: "Fire shall burn before him," Psalm XLIX, 3, which all things will strike extreme horror into the guilty and those to be condemned. For they will see that they and theirs cannot be hidden in such great light: they will see that they cannot escape the eyes and hands of the Judge anywhere, they will see that there will be no place for excuse, simulation, fraud, appeal: they will see the fires of hell burning prepared for them and decreed for eternity, and themselves most certainly to be cast down into it. St. Basil speaks with pathos on that passage of Psalm XXXIII: "Come, children, I will teach you the fear of the Lord," and describes the horror of that day, saying: "When the appetite for sinning shall have seized you, I wish you to think of that horrible and intolerable tribunal of Christ, in which the judge shall preside on a high and exalted throne, and all creation shall stand at his glorious sight trembling. We too must each be brought to give account of those things which we have done in life. Soon to those who have perpetrated many evils in life, certain terrible and deformed angels shall stand by, bearing fiery countenances, and breathing fire, and like in appearance to night, on account of sorrow and hatred toward mankind. To these things think also of the deep abyss, and the inextricable darkness, and fire lacking splendor, and having the power to burn, but deprived of light; then a kind of worm emitting poison, and devouring flesh, hungering insatiably, and never feeling satiety, and inflicting intolerable pains by the very gnawing. Finally, which is the most grievous of all punishments, consider that reproach and eternal confusion. Fear these things, and instructed by this fear, restrain your soul from the concupiscence of sins, as by a bridle." God gave a schema and vivid representation of this horrible day in the judgment of Udo, bishop of Magdeburg. For when he was living impurely and scandalously, a voice was sent to him from heaven: 31. Before the day of the Lord comes. — The days of this life are ours, in which we do what we please: that day shall be the Lord's, that is, of the judge, in which he shall exact the reckoning of all our other days, according to that of Psalm LXXIV, 3: "When I shall receive the time, I myself will judge justices." Thus the individual days of the week are the schoolboys', but the sabbath is the master's day: on which he exacts from each an account of progress and modesty, and scourges the negligent and wanton. Great. — The day of judgment shall be great, because, first, it will put an end to the world, to crime, to merit and demerit; second, because it will be the horizon of time and eternity; for it will divide and determine this from that: for this day will be the last of time and the first of eternity; third, because great things will happen in it, namely Christ with all the angels will descend into the valley of Josaphat, and there the judge will sit on a magnificent throne: all men who ever were, are and will be, shall be brought to stand before him for judgment: all their thoughts, words and deeds will be examined most exactly: concerning all a sentence will be pronounced, absolute and irrevocable throughout all eternity: the saints will be assigned to heaven, the impious to hell: there will be established a great and middle chaos, which will separate these from those for eternity, so that the impious shall never see the Saints, never heaven, never God; but shut up in eternal prison they shall be burned by fire, as long as heaven shall be heaven, as long as God shall be God. Thus Hosea, cap. I, 4, is called "the great day of Jezreel." Thus among the Romans "a great day" was called, which gave victory, and put an end to war or grave evils, as Cornelius Tacitus teaches in the Life of Agricola, and Turnebus, lib. I Advers. cap. XXIV. who said: His blood be upon us and upon our children; great to those who said: Truly this was the Son of God. Otherwise: the sun turned into darkness, Christ is obscured in the hearts of the elect at the moment of death. Whence also they said: But we were hoping that he would be the one to redeem Israel. The moon turned into blood, the Synagogue is blinded by the passion of Christ." Then by blood he understands the slaughter of the Jews under Titus; by fire, the burning of the city and temple; by vapor, the banishment of the Jews through seas and islands. Tropologically: "Vision is proper knowledge of oneself, a dream is the excess of the mind, prophecy is contemplation of the spouse, heaven is the mind, earth is the flesh: or heaven is the contemplative, earth is the active: vapor is compunction of mind, blood is mortification of flesh, fire is the fervor of charity. The sun turned into darkness, the mind is confused in knowledge of itself. The moon into blood, the flesh into mortification of itself." Thus far Hugh. And further below: "After prodigies given in heaven, after the light of proper knowledge, after the smoke of devout compunction, after the blood of just mortification, after the fire of perfect charity, there remains only the sweetness of contemplation." This is the invocation of the name of God, concerning which follows: "Whosoever shall call upon the name of the Lord, shall be saved." Thus Hugh. struck down at that hour, would soon return to his vices, he was summoned to the tribunal of God. For St. Maurice, holding a drawn sword, in his church (of which Udo was the bishop) cried out powerfully: "All saints whose relics are held here, arise and come to the judgment of God." Immediately a great and most brilliant multitude of both sexes appeared: Christ, brighter than the sun, attended by the Blessed Virgin and the twelve Apostles, sat upon a royal throne, and ordered Udo to be brought. He was snatched from his bed and brought forth. St. Maurice accused him, and all cried out together: "He is guilty of death." Therefore Christ pronounced upon him the sentence of death, which St. Maurice executed by beheading him. A certain Canon witnessed these things; and at the same time another beheld his soul being seized by demons and dragged to the fires of hell, where he cursed the day of his birth and his mistresses; and in the morning, when the clergy came to the Church, it showed Udo wasted away in his own blood. Moreover, the blood of Udo adheres so indelibly to the pavement that it seems to be of the very essence of the marble. And when new bishops are created, they prostrate themselves there to pray, so that, seeing Udo's blood, they may beware lest they perish as he did. The deed is narrated at length and vividly by Nauclerus, vol. III Gener. XXXIV; our Canisius, lib. V Marial. cap. XX; Fulgosus, lib. IX, cap. XII and others. A similar schema of judgment, indeed a real example, exists in Chrysaorius, whose horrible vision of his judgment and death is recounted by St. Gregory, hom. 12 in Evang., and in the courtier of King Coenred of Mercia, in Bede, lib. V Hist. Angl. cap. XIV, and in the vision of the Emperor Maurice, who, being summoned to God's tribunal for his sins, asked to be punished in this life rather than in the future, and obtained it: whence he was stripped of power and empire and life with his wife and children by Phoca, as Eutropius relates in lib. XVII, Zonaras in lib. III, Nicephorus in lib. XVIII, cap. XL; and in the vision of Peter the Publican, who, being avaricious and merciless, saw himself brought before Christ the Judge, and all his sins placed in one scale, while in the other was placed only a single alms of his, by which he was freed from the hands of demons, and heard: "Depart and add to this bread, and work." Wherefore, changing his life and conduct, he gave himself entirely to works of mercy and charity, as is narrated in the Life of St. John the Almsgiver. Indeed, St. Jerome himself, caught up to the tribunal of Christ, heard: "You are a Ciceronian, not a Christian;" and therefore was beaten severely, as he himself relates in his epistle to Eustochium, which begins: "Hear, daughter." Behold how the life of the Saints is a commentary on the written law, indeed it is itself the living law, teaching by their conduct what we ought to fear and flee, what to love and pursue. Graphically also does Daniel describe this day of judgment in cap. VII, and St. John in Apoc. cap. I, and Christ in Matt. XXIV and XXV, and St. Peter in epist. I, cap. III. Also pathetically does St. Jerome address Heliodorus: "Then, he says, at the sound of the trumpet the earth shall tremble with its peoples, you shall rejoice. When the Lord is about to judge, the world shall roar mournfully, and tribe shall strike breast against tribe. The most powerful kings of old shall tremble with naked sides. Foolish Plato shall be brought with his disciples: the arguments of Aristotle shall not avail. Then you, rustic and poor, shall exult, and shall say: Behold the Judge, who wrapped in swaddling clothes cried in a manger," etc. St. Chrysostom in cap. XXIV and XXV of Matt.: "In that, he says, day, there is nothing we can answer, when heaven, earth, air, water and the whole world shall stand against us in testimony of our sins: and if all were silent, our very thoughts, and our very works especially shall stand before the eyes of God accusing us." St. Bernard, serm. De Virginibus: "Deservedly, he says, that day is proclaimed a day of wrath, a day of calamity and misery, a day of darkness and gloom, in which: And a little before: "The trumpet shall sound, at whose blast the world shall fear. The sound therefore of that trumpet, while the angel shall trumpet, while men shall awake, shall shake even the dark depths of hell. The wretched who are there shall hear, shall hear then those who now hear and will not act: Go forth to meet him: when the Lord shall call heaven from above and the earth, wishing to discern his people before him, and to separate the prudent virgins from the foolish. He shall call heaven from above, that those virtues of the heavens may be moved from their seats, and all angels with him shall be gathered to judge. Then shall all the tribes of the earth mourn. Then shall they say to the mountains: Fall upon us; and to the hills: Cover us." The same in Cant.: "That day shall come, in which pure hearts shall avail more than cunning words; a good conscience than full purses: for indeed the Judge shall not be deceived by words, nor bent by gifts." St. Anselm, in the book On Similitudes: "On the right, he says, there will be sins accusing, on the left infinite demons, beneath a horrible chaos of hell, above an angry judge, without a burning world, within a burning conscience. There scarcely shall the just be saved. Alas! wretched sinner, thus caught, where will you flee? For to hide will be impossible, to appear intolerable." How wise are those who always keep this day before their eyes, and compose themselves and their actions toward it, so that they say or do nothing which on that day could create danger to their salvation, and which would not undergo the immediate censure and vengeance of God! "There is nothing, says St. Ambrose in the Office, which more profits toward an honest life, than that we believe Him to be a future judge, whom even hidden things do not escape, and unseemly things offend, and honest things delight." Thus St. Jerome: "Whether I eat, he says, or drink, or do anything else, always that trumpet sounds in my ears: Arise, ye dead, come to judgment." This is what Christ seriously forewarned, Luke XXI, 36: "Watch ye at all times, praying that you may be accounted worthy to escape all these things that are to come (on the day of judgment), and to stand before the Son of Man." For this reason nocturnal vigils and prayers were once appointed, because Christ was believed to come to judgment at midnight, according to that in Matthew XXV, 6: "At midnight a cry was made, Behold the bridegroom comes, go ye forth to meet him," says St. Jerome and Hilary there, and Lactantius, book VII, chapter XIX. See the sayings in Apocalypse VI, at the end. Wherefore St. Bernard, in his last epistle, sets forth this rule of holy life: "Strive to live such as you desire to be found in the final judgment."
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32. AND IT SHALL COME TO PASS, THAT WHOSOEVER SHALL CALL UPON THE NAME OF THE LORD, SHALL BE SAVED, — that is to say, On the day of judgment, from this terror of His, and from the horrible sentence of so many guilty and damned, they shall be delivered, shall escape (for this is what the Hebrew פלט palat signifies), and the true worshippers of God shall be saved, namely those who in this life shall have worshipped God with a pure heart, in true faith, hope and charity, shall have called upon Him, preached and celebrated Him. For all these things are signified by the word to call, or to invoke among the Hebrews, namely all both internal and external worship of God, and the public profession of true faith and religion in His Church. For the Church is called in Hebrew מקרא micra, from קרא cara, that is, he called: in Greek ἐκκλησία, from ἐκκαλεῖν, that is from calling and invoking, because it is called by God to sincere and public worship and invocation of Him. Whence he subjoins concerning it: "Because in mount Sion," etc. Moreover, the name of the Lord is the Lord Himself, whom we invoke through His name. Again, it is Christ Himself, who is the name, that is the notion and definition, of the Father, as St. Cyril says, book XI on John, chapter XX. Symbolically, the name of God is His virtue, glory, power and all His perfection. Hence Psalm VIII, 2, it is said: "O Lord our Lord, how admirable is Thy name," that is Thy wisdom, power, clemency, etc., "in all the earth!" And the Blessed Virgin sings: "He that is mighty hath done great things to me, and holy is His name;" for in the incarnation of the Word all the sanctity, virtue and perfection of God shone forth. Morally, learn here how pleasing to God is His invocation, and how present He is to those who invoke Him, bringing them aid and salvation. The reason is, that he who invokes God confesses his own misery and impotence, but God's glory and omnipotence, inasmuch as from it he hopes for and begs assistance. Therefore God counts it an honor to Himself, that someone should flee to Him in tribulation, and should wish to use His aid rather than that of another, and another's mercy, according to that Psalm XLIX: "Call upon me in the day of tribulation: I will deliver thee, and thou shalt glorify me;" because he who invokes God places faith and hope in Him, and makes Him as it were his God. Whence Martial, book VIII, epigram 24, teaches that gods are made not so much by idol-makers as by worshippers invoking them: BECAUSE IN MOUNT SION AND IN JERUSALEM THERE SHALL BE SALVATION. — By "Sion" and "Jerusalem" he means the Church, which Christ first erected in Sion and Jerusalem, that is to say, Those who shall have followed the faith and piety of the Church, which Christ taught in Judea and Jerusalem, these shall be saved. Thus St. Jerome, Theodoret, Rupert, Lyra, Arias and others. He alludes to Isaiah IV, 3: "And it shall be: Every one that shall be left in Sion, and that shall remain in Jerusalem, shall be called holy, every one that is written in life in Jerusalem." See the things said there. Whence Joel subjoins: "As the Lord hath said," namely then to me here, then to Isaiah chapter IV, and chapter II, 2, then to other Prophets. AND IN THE REMNANTS. — Repeat, "there shall be salvation," that is to say, On the day of judgment only those shall be saved who in Sion, that is in the Church, shall have invoked God and worshipped Him holily; likewise the remnants, that is the remnants of the Jews, which at the end of the world being called and chosen by God, shall be gathered to Christ and the Church, and thus shall be saved, as the Apostle teaches Rom. XI, 26. Secondly, Castro explains it, that is to say, Those who in former ages invoking God died in the grace of Christ, these on the day of judgment shall be saved: moreover the remnants, that is, those who in the persecution of Antichrist, while others fall, shall stand strong in the faith and profession of Christ, and thus shall remain survivors of so great a slaughter and ruin of the faithful. Note: For remnants in Hebrew it is בשרידים basseridim, which some of the Rabbis, as St. Jerome testifies, think to be the name of a place, namely of a mountain or city, that is to say, They shall escape the calamity of this day who have fled to Sion, to Jerusalem, or to Seridim. The Septuagint read בשרים bassurim, that is, evangelized, whom the Lord called, as the Roman codices read: although Theodoret reads evangelizing, or announcing actively, and St. Jerome, evangelizing, or announcing in the singular, which thus he explains: "These remnants the Lord called, or evangelized those whom He called: for thus the Septuagint interpreted it." For all who are to be saved are either evangelizing or evangelized; nor is anyone saved except through the Gospel of Christ. For this is "the power of God unto salvation to every one that believeth," as the Apostle says Rom. I, 16. Similar to this place is what Isaiah proclaims pathetically chapter I, 9: "Unless the Lord of hosts had left us a seed (remnants and some relics, who would sow and propagate the stock of Israel) we should have been like Sodom, and we should have been like Gomorrha." Thus St. Jerome.
Machine translation from the Latin, not reviewed.
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9, 4 anite tuba, in Sion, ululate in monte sancto meo, conturbentur omnes hafWatores terrae, quia venit dies Domini, quia prope est»! — Cum verba prighetae Dei sint verba (1,1), sermo prophetjcus facile per modum Dei loquen* js proponitur ; ita hic Deus loquens inducitur ; dicitur enim: in monte saNCto eo (cf. 1, 6. I). Adhortatio est ad sacerdotes, ut tubis canant, sicuMi, De bat ad sollemnitates denuntiandas, supplicationes indicendas (cf. N . 10, 1 seq. Ps. 80, 4); iubentur clangorem fortem et strepitum eder& (hebr.) in Sion, ut de monte sancto, in cuius uno cacumine, Moria, Dei sanctuarium longe lateque conspicuum constitutum est, sonus ille ad luctum et poenitentiam provocans sacro quodam horrore perstrepat. Ex loco quem Dominus sibi elegit, ut sint oculi eius et cor ibi in aeternum (cf. 3 Reg. 9, 3. 2 Par. 7, 16), fit invitatio iubente Deo, quae ipsa iam est propterea salutis promissio, dummodo invitati dicto audientes fuerint. Rem vero agi gravem et maximo poenitentiae dolore et fervore opus esse, eo indicatur, quia ad talem sonitum omnes, ut contremiscant, admonentur ; quia venit, quo sensu iam venerit, declaratur cum adiungatur, quia prope est. lam scil. venit et adest praeambulum illud et pars vindictae Domini, iam manus Dei extenta punitionem inflixit, parata maiorem addere, nisi resipuerint. Ex variis enim iudicii divini manifestationibus unum iudicium generale coalescit. | Iam huius diei, qui prope sit, horrorem describit v. 9 « dies tenebrarum et caliginis, dies nubis et turbinis, quasi mane expansum super montes, populus multus et fortis ; similis ei non fuit a principio, et post eum mon erit usque in annos generationis et generationis ». — Deus tenebris immissis iudicium in Aegyptios contumaces exercuit (Ex. 10, 23), in monte Sinai ad Dei maiestatem adumbrandam erant tenebrae, caligo, nubes densissima (Ex. 19, 16. Deut. 4, 11); quare consonum prorsus est, ut dies Domini dies tenebrarum describatur; accedit, quod iudicium ultionis revera est « privans luce gaudii » (Alb.), nam « tanta in eo erunt. mala, ut nemo lucis sensum percipiat, sed in tenebris et caligine se versari putet » (Theod.) et demum «ut in luce ac die felix exprimitur fortuna, sic in nocte ac tenebris luctuosus ac miser significatur eventus » (Sanct.) ; unde sollemne est, iudicium ultionis caligine adumbrari (cf. Is. 43, 10; 24, 23; 50, 3. Ier. 4, 93. Ez. 32, 1 etc.). Cumulatione vocum horror augetur; quasi dicat: « videntur mihi fore tales angorum tenebrae, quales si contingat atra geminari, ut cum noctem caligo et tenebrae faciunt densiorem ; immo si his nubes densas turbinesque consocies... quae tamen imagines solam mali qualitatem laboraverunt indicare, cuius de quantitate in maiorem modum acerbitas augeatur» (Ps. Ruf.). Ultores dicit propheta populum multum et fortem, cuius horrorem, vastationes, impetum in sequentibus delineat. Iam quis est iste populus? Sunt, qui hic quoque locustas agnoscant (Ps. Rwf. Calm. Schegg, Wünsche, Loch). Eorum opinioni ipsa favet descriptio, quae ad locustas aptatur. At nihilominus alii merito dubitant, an de solis locustis hic sit, cogitandum. Cum enim in plaga locustarum dies Domini approp?inquans designetur (1, 13), quaeri potest, num probabile sit, prophetam nihil aliud velle hoc loco dicere, nisi ?psum diem Domini fore iterum plaga locustarum horribilem. Accedit, quod dies iste Domini mox v. 10. 11 tanta coeli terraeque commotione ac perturbatione exhibetur, praesertim si 2, 30. 31; 3, 13 comparaveris, ut si de sola locustarum calamitate vatem verba fecisse contenderis, tibi fatendum sit eum cum exaggeratione magna loqui. Unde mihi quidem videtur propheta sub schemate et symbolo locustarum alia hostium agmina intelligere, alia Dei iudicia eaque acerbiora. Neque ita sermonis unitas vel concinnitas destruitur. Cum enim locustarum plagam praesentem experiantur haecque sit venturi iudicii adumbratio quaedam ac praeparatio, inde fit, ut propheta alios illos iudicii Dei ministros scheinate et symbolo priorum depingat ; idque recte, nam vastationem et horrorem et punitionem, quam locustae quasi in typum et comminationem maiorum malorum exercent, isti in munus et officium locustarum tamquam vindictae plenae exactores ingressi cqmplent atque perficiunt. Ita ii, quorum munus nexu interno sit coniunctum,etiam uno schemate unoque quasi conspectu proponuntur. Quare hoc capite non locustarum, sed hostium agmina intelligo, ea scil. quibus Deus ad populum contumacem puniendum sit usurus. Generatim vero propheta magnum Dei iudicium denuntians eius exsecutores eo modo describit, quo iam Moyses minatus erat (Deut. 28, 49. 50 etc.). Utrum vero hoc Dei iudicium aut constanti populi pietate in aeternum avertatur, aut redeunte praevaricatione vel uno impetu devolvatur, vel per plures hostium invasiones excerceatur et paulatim per varias generationes perfecte et plene opere impleatur, a propheta minime definitur. Norma Dei generalis proponitur ; quomodo et per quos gradus applicatio eventura sit, non ex ipso vaticinio disci potest. Hisce positis de variis explicationibus iudicium facile fertur. Alii, uti Cyr. Theod. Mar., haesitant, utrum locustas an hostes, aut utrumque explicent. Álii generatim hostes exponunt (Theod. M. Lyranus). S. Ephraem Assyrios, plerique Babylonios ibi cernunt expressos (Ilier. Hugo, Sanct. Rib. Lap. Men. Tir.). homanos ftup. adumbratos videt ; Alb. vero vel Chaldaeos, vel daemones, vel angelos intelligi posse censet. Id sane facile concesseris, parfem illius iudicii magni in populum et Assyrios exercuisse et Chaldaeos et Romanos, omnesque castigatione populi rebellis perfecta a Domino esse contritos, uti Ioel schemate generali 2, 20 Dei normam esse revera docet. Quare rem ita concipiendam esse puto, ut loel gentem determinatam non spectet, verum universalem quandam regulam, secundum quam Deus est acturus proponat. Celeritatem ultorum imagine proponit : quasi mane expansum super montes i. e. « sicut mane et diluculum subito tenebras fugat et cunctos montes aurora collustrat, ita Babyloniorum super omnem terram vestram fundetur exercitus » (Jer. sim. Ps. Ruf. Sanct. Rib. Lap. Mar.) ; hebr. sicut aurora expansa super montes; in qua comparatione aliqui haud inepte ad locustarum agmina alludi censent, quorum adventus flavo quodam in aere splendore, quippe quem solis radii ex locustarum alis repercutiant, annuntiari fertur (cf. Hitz. Credner, Schegg, Keil). Aliter "Scholz; quia ros mane cadat, posse nomine aurorae (posita causa pro effectu) rorem intelligi (cf. Os. 11, 1?), qua comparatione multitudo designetur, uti 2 Reg. 17, 12. Ultores hos omnibus quos Iudaea eo usque experta sit esse feriores et atrociores innuitur, uti. Moyses de locustis aegyptiacis refert (cf. Ex. 10, 14). Qui canon si ad calamitatum quandam seriem vel repetitas clades applicatur, consequitur, stragem subsequentem antecedente esse atrociorem. Ita revera contigit, si iudicium per Assyrios, Chaldaeos, Romanos in gentem rebellem exercitum perpendas. Iam diei Domini horrorem et ultores quid valeant efficiantque, Ioel declarat
vacuis fletibus tempus absumant » (Ps. Ruf.), sed omnes ordines sacra observantia et pietatis exercitio excolant v. 14 « Sanctificate ieiunium, vocate coetum, congregate senes, omnes habitatores terrae in domum Dei vestri et clamate ad Dominum » ! — Dei ministrorum (v. 9. 43) est Dei cultum et veram pietatem in hominum animis fovere. Sacrum indici iubet et sanciri ieiunium ( Lap. Men.), i. e. quod sancte, religiose, pie ad Dei misericordiam impetrandam et voluntaria sui castigatione peccata dolore expianda assumatur ; « aliud enim est esurire, aliud ieiunare » (Ps. Ruf.), illud propter rerum inopiam forte iam plerisque obtigit, ut Ps. Ruf. adnotat; quare sacerdotibus curandum est, ut sacrum celebretur ieiunium, i. e. sancte et pure ( Theod.) et religiosa mente suscipiatur (cf. Is. 58, 6 — Hier. Cyr. Alb. Sanct.). Dein sacer coetus convocandus est, ut cum ieiunio obsecrationes et preces coram Domino fundantur et publica nomine communi pietatis exercitia subeantur. Tempore calamitatis talia ab universo populo obiri solita saepius reperimus cf. Iud. 20, 26. 1 Reg. "1, 8. 6. Huic autem omnes intersint; senes « quorum aetas vicina morte maturaeque sententiae, magis timorem et cultum suscipit Dei » (Jier.) ; vel potius (cum Wünsche) ex usu vocis np? frequentissimo senzores populi, qui ut auctoritate pollebant et personam publicam gerebant, ita et exemplo pietatis praeirent etomnium nomine pro republica Dei miserationem implorarent. « Simul autem, inquit, omnes pro magnitudine periculi ad communionem officii convocate ; est enim consequens, ut cunctorum repellat afflictio eam calamitatem, quae erat in omnes communiter saevitura » (Ps. Ruf.). Quam instanter Dei auxilium sit obsecrationibus efflagitandum, clamate satis innuit (cf. Ex. 9, "i. 9 etc.). Ex templi mentione urbem Ierusalem et Iudaeam indicari, iam Mar. monuit. Cur autem omni studio ad Dei placationem sit confugiendum, vates declarat v. 48 «a a a diei ! quia prope cst dies Domini, et quasi vastitas a potente veniet » ; —i. e. heu, ah diem vel ut LXX ctp: ter repetunt €; $wípxv ; |. e. calamitas praesens maioris futurae est praesagium, quam vates iam non verbis exprimi, sed solis exclamationibus et gemitibus indicari posse censet. Prope esti. e. si istae Dei per minora mala monitiones fructum non tulerint, iam dies Domini, iudicium eius tremendum, dies irae et vindictae ingruet, dies ille quo omnia horrendis suppliciis a Deo sunt prosternenda (cf. Is. 2, 19; 13, 9: « ecce dies Domini veniet, crudelis et indignatione plenus et irae furorisque ad ponendam terram in solitudinem et peccatores eius conterendos de ea »; 34, 8. Ez. 1, 19; 30, 3. Am. 5, 18. 20. Soph. 4, 71. 14. 15: « dies Domini dies irae, dies tribulationis et angustiae, dies calamitatis et miseriae, dies tenebrarum et caliginis, dies nebulae et turbinis ».. Mal. 4, 8). Eum diem describit eleganti paronomasia in hebr. (Sanct. Lap.), quasi dicas in latino ! : vastitas a vastatore veniet ; vastitas scil. talis, qualis a potentissimo vastatore infligitur (cf. Is. 13, 6). — Haec verba non sunt verba clamantium ad Dominum (uti volunt Syrus, Hier. Theod. Alb.), verum « prophetae futura mala praevidentis et eorum terrore vehementius ad poenitentiam exhortantis » (fib. sim. Loch, Schegg, Keil, Wünsche). Quam horrendus vero dies Domini sit, quantopere igitur vera poenitentia sit avertendus, vates docet ex eo, quod illius diei quasi praefatio ac praeparatio iam tot mala in se contineat; si proinde praesentia mala exhorrent, caveant, ne futura eaque multo maiora sibi adsciscant, vel si initium et quasi sola comminatio vindictae iam tot miserias continet, quot afferre censendum ipsius vindictae culmen ? Quare praesentes miserias oculis subiicit v. 16 « numquid non coram oculis vestris ? alimenta perierunt, de domo Dei nostri laetitia et exsultatio » ? — « ante oculos pereunt alimenta peccantium, quando iam speratae fruges e manibus auferuntur et praevenit locusta messorem » (Hier.). Messe autem deficiente oblationes quoque primitiarum aliaque sacrificia deficiunt et festivi conventus, unde etiam laetae illae epulae sacrificiales et festi dies in gratiarum actiones instituti cessant ; ita festivus laetantium et canentium sonus perit de domo Domini ? ; «sacrificabant enim cum exsultatione de uberi frugum proventu tradebantque se hilaritati gratiarum munera dedicantes » (Cyr.) ; cf. Deut. 12, 6 ; 16, 10. 11. Delineare pergit mi- : seriam v. 4] « computruerunt iumenta in stercore suo, demolita sunt horrea, dissipatae sunt apothecae, quoniam confusum est triticum »; — i. e. iumenta macie et, tabe confecta omni hominum utpote desperantium cura destituta misere perierunt et sordide ; « dissipari dicitur aliquid aut everti, quando aut non servit illi usui ad quem destinatur ab. artifice, aut otiosum est... cum igitur neque frumentum futurum sit neque vinum, quae in horreis et apothecis servari solent, cum illorum usus futurus sit nullus, dissipata dicuntur et eversa » (Sanct.) ; vel concidunt, fatiscunt, collabuntur illa aedificia, quia illorum utpote iam inutilium curam nemo gerit (cf. v. 9). Ceterum Rib. hanc nominum distinctionem affert : « usus obtinuit, ut tritici et farris et rerum similium quae ad victum pertinent receptacula dicerentur horrea ; apothecae autem sunt, in quibus fruges et vinum reponuntur ». In hebr. generatim thesauri et granaria commemorantur. — Obscurum est membrum primum ; constat. enim solum eX ác. 2sy. Versio S. Hier. ita potest declarari : 72y explicat, uti rabbini VEY putrescere ; nYT?D derivavit ex zYT?B 1 Reg. 1, 33 1^5 mulus et pro mulis nomen generale iumentum posuit ; 1533 a r|?3 everrere, abripere, unde substantivum explicaverit : id quod everrendum est (cf. Schegg). Ceterum veteres in varias partes abeunt et partim versionem exhibent, quae alectione hodierna plus minusve recedit ; LXX £sípzzc1v bap. 3er; Ext tat; gdxvat; aotóv, quod signiticare potest : iuvencas ad praesepia subsultasse, prae fame scil. sese agitasse ; igitur legerunt probabiliter, cum oxt2:1v sit v5 Ier. 50, 11. Mal. 3,20 : r5 23 aliqua similitudine literarum cum textu mas. ; vel v3y, uti Wünsche censet, ex arabico explicarunt vel cum hebr. toy3 commutarunt; I12*323 forte explicarunt ex svriaco N33 vas, dolium vel legerunt Q'n2 quam vocem Hab. 3, 17 o4:vxx transtulerunt. Praesepia etiam vertit Syrus, cuius versio vix aliter intelligi potest quam : torrentur iuvencae (alii : incoenatae manserunt ?) super praesepia i. e. fame urgentur ( cf. de verbo svriaco Luc. 24, 42 N'"O assare). Theod. secundum cod. syr. hexapl. ita rem exprimit : confusi sunt propter dispersionem eorum pro horreis eorum (cf. cod. syr. hexapl.p. 204. Merz p.104); igitur non 12727 legit, sed 172. Chald. denique aliud profert : contabuerunt utres vini sub operculis corum *. Recentiores vero aliam prorsus interpretationem proponunt : computruerunt grana sub glebis (cf. Sanct. Mar. Ros. Ges. s. v. na, Bochart, Hieroz. II, 5, 4. ed Francof. 1675 II p. 471; Hits. Schegg, Keil, Loch, Schols) i. e. prae ariditate etiam semina iam sparsa in terra emoriuntur, evanida redduntur, ita ut. messis etiam futura in germine iam sit destructa. Sensus quidem certe noa est ineptus et quadrat ad horrea, de quibus statim sermo fit, neque adest illa rerum commixtio, quae in LXX ct vulg. cernitur : modo de iumentis, dein de horreis, dein iterum de iumentis mentionem fieri. — At Merz multüs contendit (p. 101), hanc recentiorum versionem incertis, immo valde dubiis inniti rationibus et fundamentis neque deberi nisi subtilitati et sedulitati male feriatae rabbinorum saeculi XII. Ipse relieto textu. mas. interpretationem LXX esse textui hebr. restituendam censet. Verum, ut dixi, ne haec quidem omnem scrupulum tollit, quia nullus enumerationis ordo adest, quamvis textus graccus minus sit olTensioni, quam latinus, seeundum quem v. 17 animalia foede mortua, v. 18 vero ingemiscentia proponuntur. Ergo quid proprie Ioel scripserit, in incerto erit relinquendum. Rerum inopiam etiam animalia experiuntur : iumenta et armenta, insuper greges quoque ovium, caprarum, qui alias per montes et deserta vagantes etiam in locis sterilibus aliquid pascuae invenire solent ; quare in enumeratione hac gradatio quaedam et miseriae amplificatio adest ; v. 18 quid ingemiit animal ! mugierunt ? greges armenti, quia non cst unt; Theod. ct Theod. M. legerunt in textu »xi it oíf«oo Ozo9. Vulg. interpunctionem dlimenta perierunt de domo Dei, laetitia . . sequuntur Ps. Ruf. Rib. Lap. Tir. &. Levy (Chald. Woerterb, I p. 152 a) vertit : cs zerficlen die Weinfaesser unter ibren Spunden (Pfropfen) et Chald. proinde Tyy3*5 et mz*335 explicasse censet. 2. Hebr. perplezi sunt i. e. angore perturbati. LXX. £z.xoozv 20vzóix Qoóv: ita Syrus pascua cis : sed et greges pecorum disperierunt » ; — « valet plurimum ad . pathos, cum animalia mansueta et rusticis attrita laboribus passim cadant... et ut famis cladisque amplificetur magnitudo... illa proponit, quae divinum animum possint ad misericordiam inflectere. Quod enim Dei in illos inflammetur furor, qui graviter in idolorum cultu peccaverunt, sane mirandum non est ; at quid commceruere irrationales animae, cur fame aut tabe macescere et perire debuerint » (Sanct.)? ca non sine causa proferri, vide Ion. 4, 11. Ier. 14, 5. 6. Quid vero ex tali miseriae enumeratione et consideratione concludendum sit, propheta dicit v. 19 « ad te, Domine, clamabo ; quia ignis comedit speciosa deserti et. flamma succendit omnia ligna regionis ; v. 90 sed et bestiae agri quasi arca. sitiens imbrem suspexerunt ad. te, quoniam. exsiccati sunt. fontes aquarum et ignis devoravit speciosa. deserti ». — « Speciosa deserti, quae hebraice dicuntur naoth (r*Nz) intelligamus aut plana camporum aut pratorum florentia, aut virentia herbis loca, quae pascua praebuere iumentis » (Hier.). Ignis, flamma certe (cum Sanct.) metaphora est pro ariditate et siccitate, uti v. 90 clare indicat ; advertunt, saepe cum locustarum vastatione magnam quandam coniungit ariditatem et pluviae inopiam. Ad misericordiam commovendam confert, quod ipsae bestiae afflictae et imbrem efflagitantes exhibentur ct terra quoque multiplici vulnere foedata describitur, In hebr. v. 18 greges pecorum poenas. luunt, damna subeunt, aliqui recentiores vertunt. LXX. zzavicüz. Ad v. 20 adnotat S. Hier.:« bestiae suspexerunt ad Dominur, quasi areola sitiens imbrem. Hoc enim uno verbo signiticat Aquila dicens ixoxstó- üz, » * 5 hebr. 33 Ps. 41, 2 desiderare redditur et a LXX &zico0:t, Sym. ozi25ir; h. |. LXX ivigieyxv. S. Hier. desiderium. comparatione adiecta. expressit, ad quam certe vox nD3wvWw areola cf. Ez. 17, T. 10 multum valuit. — Ignem v. 19 ct v. 20 vario concipiunt: bruchum ita diei censet Cyr., vastationem locustarum Ps. Ruf., vastationem hostium et locustarum. Theod., hostium. vastationem .f/5., incendia ab hostibus intlieta. Bib. Lap. Sa, Men. Tir. — Wecte Barh. : semina in agro aruerunt. Dixerat v. 15 : prope est dies Domini et quasi vastitas a potente venict ; quod iudicium gravius impendens ut effugiant, poenitentiam, quam. 1, 14. 19 commendaret, iam iterato suadet, quare minas quoque repetit, quoque ; proiude legerunt verbum 5323, non niphal verbi pi» vagari, perplexum | esse, «f, Ex. 14, 3. Esth. 3, 15. — Houbig. propter parallelismum ad. /ngemiscere reseribi vult T5 cf. Iud. 5, 28 ululare. 1. Ex quibus verbis patet, falso coniecisse. Grofium in. vulg. esse legendum h. | quisi easque auget descriptione horrendi iudicii imminentis. Iudicium hoc licet dicatur prope esse, posse tamen facta poenitentia vel differri vel | penitus vitari et effugi, ex ratione vaticiniorum, quibus supplicia proponuntur, colligi potest. Exemplum talis dilationis habetur ler. 26, 19; insuper esse vaticinia, quae etsi absolute enuntientur tamen conditione quadam affecta atque restricta sint, clare docetur in sacris literis : « repente loquar adversum gentem et adversus regnum, ut eradicem et destruam et. disperdam illud ; si poenitentiam egerit gens illa . . . agam et ego poenitentiam » ler. 18, 7. 8. 9. 10. Ez. 33, 4. 13. Haec norma . etiam pro hac Ioelis comiminatione et adhortatione ob oculos habeatur oportet, et 2, 14. 1'l aperte promulgatur ab ipso propheta. Sermonis nexum atque progressum apte delineat Hugo: « post invocationem et infortunii multifariam expositionem redit propheta ad po- . puli exhortationem ostendens magnitudinem venturae cladis, proximae captivitatis, excidii imminentis, ut.scil. populum ad terrorem divini iudicil commoveat, ad dolorem compunetionis salubriter commoveat, ad amorem obedientiae utiliter accingat »
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v. 3 « ante faciem eius ignis vorans et post eum ezxurens flamma ; quasi hortus voluptatis terra coram eo et post eum solitudo deserti, neque est qui effugiat eum » ; — hebr. neque quidquam reliquum (salvatum) est ei scil. terrae vel coram eo? i. e. ad unum omnia destructa sunt. Duplici metaphora praeclare maximam vastationem depingit : quid funestius, quam regio magnis incendiis exusta et eversa? quae rerum subitanea commutatio ? antea paradisus, Eden (hebr.) aderat; irruptione facta iam solitudo horret deserti! Ultores describuntur, uti Dei vindicis manifestatio : « ignis ante ipsum praecedet et inflammabit in circuitu inimicos eius » (Ps. 96, 3. Aib.), «ignis a facie eius exarsit » Ps. 17i, 9; ignem quasi spirant eumque sui pràecursorem et nuntium longe lateque spargunt, uti hostes incendiis cuncta devastare solebant. Operi autem tali pares sunt ultores furore, fortitudine, celeritate :
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v. 4 « quasi aspectus equorum aspectus eorum et quasi equites sic current » ; — hebr. verte et sicut equi ! ita. currunt ; etiam hic locustarum figuram facile deprehendes, « nam si quis locustae caput diligenter consideret, illud capiti equino persimile inveniet » ( Theod.). Comparatio vero cum equis « superbiam atque fortitudinem simulque proeliandi aviditatem illos habere innuit secundum gestus eiusmodi animalis naturaliter ferocis et superbi, dicente Domino ad beatum Iob : gloria narium eius terror. Terram ungula fodit, exsultat audacter, in occursum pergit armatis, contemnit pavorem, nec cedit gladio » ... (Iob 39, 20 seq. Pup. sim. Sanct.); praecipue autem vclocitas effertur h. 1l. Qua sunt multitudine, ingenti strepitu bellico iam terrorem incutiunt
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v. 5 «sicut. sonitus quadrigarum super capita montium exsilient, sicut sonitus flammae ignis devorantis. stipulam, velut. populus fortis praeparatus ad. proelium » ; — etiam haec similitudo e locustis petita est ; cf. Apoc. 9, 9: « vox alarum earum sicut vox curruum equorum multorum currentium in bellum » ; ita stridorem crepitantium alarum delincat ; bene Cyr : « ferunt enim non citra strepitum eas in agros decidere et sonitum quendam acu. tum audiri, dum prostratas fruges dentibus commolunt, ceu flammis ven; to diffundente crepitantibus ». Strepitum adventantium hostium ad horrorem augendum conferre, prophetae saepe describunt: Is. 5$, 29. 30 ; 13, 4. ler. 4, 29; 46, 8 etc. Hebr. etiam; vertere potes : profecto populus fortis. Quare
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v. 6 «a facie eius eruciabuntur populi, omnes vultus redigentur in ollam v» ; — dum enim strepitus ille ingens in montibus, quibus Iudaea circumdata est, auditur i. e. dum hostes perrupto omni obstaculo irruunt bellico fragore et tumultu, « tantus terror erit, ut omnes per circuitum nationes et corpore et animo perhorrescant, immo crucientur, et pavoris magnitudine vultus omnium in ollae similitudinem convertantur, quae igne combusta nigredinem et fuliginem foedi monstret aspectus » ( Hier. sim. Ps. Ruf. Rib. Lap.) ; sed iam Sanct. miratur, quomodo facies terrore non pallescere vel albescere, quod fit, verum nigrescere dicantur. Quare potius de aestu intellige comparationem et de ardore !, quo facies quasi succenduntur in maxima rerum anxietate (cf. Nah. 9, 10); neque absimile est illud Is. 13, 8: «facies combustae vultus eorum ». | Neque deest ratio anxietatis summae; nam hostes maximo impetu, quasi viri bellatores ascendent murum ; viri ? in viis suis gradientur et. non declinabunt a. semitis suis » ; — i. e. cursu non fatigantur, omnia obstacula perrumpunt ; non murorum sublimitate prohibentur ; nulla re eorum cursus vel impeditur, vel alio declinari potest vel àmmutari, perverti, complicari-(ut aliqui hebr. vertunt). Et quamvis populus sit multus et agmen densissimum, tamen ita ordine optime dispositi sunt, ut inter se non impediant, premant
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v. 8 « unusquisque fratrem suum non coarctabit, singuli in calle suo ambulabunt ; sed et per. fenestras cadent et non demolientur ;
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v. 9 urbem ingredientur, in muro current, domos conscendent, per fenestras intrabunt quasi fur ». — Etiam hoc ad locustarum schema ex occasione praesentis plagae, quae sit futurae ? praefiguratio, exactum esse, res ipsa testatur, quam S. Hier. ita describit : « hoc nuper in hac provincia vidimus; cum enim locustarum agmina venirent et aerem qui inter coelum et terram est occuparent, tanto ordine ex dispositione iubentis Dei volitant, ut instar tesserularum quae in pavimentis artificis figuntur manu, suum locum teneant et ne puncto quidem et ut ita dicam, ungue transverso declinent ad alterum. Et ut apertam faceret metaphoram et per fenestras, ait, cadent ; nihil enim locustis invium est.... hoc autem de locustis dicitur, ut de hostibus intelligatur » ; cf. Prov. 30, 271. | 2. Hebr. intelligo : unusquisque in sua acio se tenet, recta inceditet ordino summo (cf. Rib.). Mirum videri potest, v. 8 et 9 bis mentionem ficri ingressus per fenestras. Neque id adest in textu hebr. S. Hier. notat ad v. 8 : « quod nos interpretati sumus per feneslras cadent.. LXX transtulerunt : aggravati in armis suis ibunt et in iaculis suis cadent et non consumentur ; quod nequaquam mihi videtur expositionis ordini convenire, sed in eo errorem esse generatum, quia sala (nw) verbum hebraicum illi iacula, nos fenestras intelleximus ». Eam vocem S. llier. alias nunquam fenestram Textum hebr. vertunt pone gladios cadunt i. e. multi quidem iaculis feriuntur et pereunt (Wünsche), vel secundum alios pone ensem ruunt vel per enses ruunt i. o. etsi armis impetuntur, eorum agmina et impetus non sistuntur, sed per iacula vel pone iacula catervatim irruere et properare pergunt (cf. Keil, Schol). Ez notione 53 fere adhibetur Iob 1, 15. Ios. 11, 7 irruere. Utramlibet versionem elegeris, sensus est: etsi armis oppugnantur, non sistuntur: etiam oppositis telis eorum acies non turbantur, abrumpuntur. Id forte allerum membrum dicit : 3yy2* N9 non scindunt scil. aciem, aciem et seriem non dimittunt neque abrumpunt ; alii : non se dissecant (eil; alii : non vulnerantur (Rib. Sanct. Calm.). Sed prius ad verbi notionem potissimum convenit. Ita latinum demolientur quoque intelligi potest : aciem, seriem non demolientur (abbrechen), quamvis plerumque sensu passivo accipiant : non laedentur, destruentur (cf. 4/b. Lap. Mar. Men. Tir.). Id habet Theod. xai o3 ui; avvxeiasoovzxi; Sym. autem active accepit : o2 &iuxxodyousty (cf. cod. syr. hexapl. p. 205. 541. Merz p. 108). Alii vertunt : non lucrum (praedam) faciunt; ita. Chald. : « cunt in locum quo mittuntur, trucidant nec recipiunt pecuniam », forte eo sensu, quo de Medis dicitur : qui argentum non quaerant nec aurum velint Is. 13, 17. Postquam descripsit, quomodo hostes illi invicti omnia pervadant ct horrore compleant, iam impetum illum hostilem talibus exhibet signis coelitus et divinitus vestitum, quibus ultimum ac universale iudicium et mundi conflagratio ac consummatio circumdabitur :
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v. 10 « a facie eius contremuit terra, moti sunt coeli, sol et luna obtenebrati sunt et stellae retrarerunt splendorem suum ;
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v. 44 et Dominus dedit vocem suam ante faciem exercitus sui, quia multa sunt nimis castra eius, quia. fortia. et facientia verbum eius ; magnus enim dies Domini et terribilis valde, et quis sustinebit eum » ? — a facie eiusi. e. « populi multi et fortis » (Rup. Lap.) uti v. 2. Hyperbolicam dictionem adesse volunt (Theod. M. Sanct. Lap. Men.) et ea certe esset agnoscenda quam maxime, si de uno impetu hostili res intelligeretur. At hoc loco idem videtur adesse, quod apud Is. 13, 9. 10; 24, 4 et seq. cernimus, iudicium scil. particulare iam proponi conditionibus et coloribus iudicii universalis, ad quod unumquodque particulare est quasi gradus quidam et praeparatio, cuius proinde typus et praeformatio dici potest. Et revera particularia ista iudicia praeludunt ad universale, tendunt suo modo ad illud et illo demum confirmantur, absolvuntur. Vel una est Dei iudicis potestas, quae variis modis manifestatur : per partes in singulis, sed istae partes ad unum totum coalescunt eoque perficiuntur. Praeterea vates ad augendam poenitentiae adhortationem iure merito totam illam tremendam iudicis maiestatem ob oculos ponit, quam rebelles demum aliquando experturi sunt. Paucis : generatim iudicium Dei delineat et particulare iudicium quodammodo illi universali substans et in illud quasi resolvendum considerat et delineat, Inde igitur tremor terrae, commotio coelorum, solis, lunae, stellarum obtenebratio : inde magna Dei vox, qua iudex tamquam impe-- rator exercitus suos ad vindictam capiendam ducit. Strepitus ille et terror, quo hostes non sine numine irruunt, adumbratio quaedam est horroris illius, de quo in N. T. edocemur : tunc plangent omnes tribus terrae, arescent prae timore, erit in terris pressura gentium (Matth. 24, 30. Luc. 21, 23. 24). « Castra Dei sunt creaturae omnes, quae divini Imperatoris voci parent » (Sanct.) ; cf. Sap. 5, 18. 21 : « armabit creaturam ad ultionem inimicorum... et pugnabit cum illo orbis terrarum contra insensatos ». Propheta apte descriptionem concludit triplici illa sententia quia multa ; quia fortis est qui verbum eius complet, quia magnus dies Domini et terribilis valde (hebr.), quae tria manifestant, quare eventus ille iudicii magna Dei voce, quasi tonitru, est inducendus. Cum talem iudicem nemo possit sustinere, via paratur, qua iratum iudicem quomodo placent, avide excipiant. | Sed verba prophetae exigere nobis videntur, ut iudicium particulare saltem dicatur coloribus et habitu describi iudicii universalis, ita ut propheta occasione prioris ad alterum quoque oculos reflectat et terrore iudicis in universum osteuso exhortationem reddat eftieaciorem. Neque a prophetarum consuetudine alienum est, ab eventu particulari ascendere ad normam Dei generalem (cf. quae scripsi in « Erklaerung des Propheten Isaias » p. 10. 195. 290. 201). Etiam Hup. iudicii universalis mentionem ingerit; alii saltem in « intelligentia spirituali » cf. Hier.
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v. 12 « ;Yunc ergo dicit Dominus : convertimini ad. me in toto corde vestro, in ieiunio et in. fletu. et in planctu » ! — significantius habetur in hebr. et etiam nunc; i. e. cuin iam prima vindictae Domini signa experimini, eum dies Domini iamiain imminet et ultionis annuntiatio iam est facta, nihilominus Deus ulteriorem vindictam est cohibiturus ; quare monet, ut toto corde ! ad eum rcdeatis. Veram igitur et sinceram poenitentiam exposcit, quae animos intime penetret dolore anteactorum, eosque a peccatis avulsos totos perfecta obedientia et integro amore Deo subiiciat et quae pro humanae naturae conformatione etiam actionibus externis se prodat. Iram scil. vindicis Dei, quam luxuria, intemperantia provocarant, iam voluntaria sui castigatione placent et hac sui punitione vere probent, se ex toto corde detestari et abiicere scelera. Nam si sibi ipsi iam poenas luendas imponunt, spes sane erit, ministros Dei vindicis a Deo iri cohibitum, cum ipsi vindictam Dei in se praeoccupent. Animi porro dolor et reditus ad Deum sincerus lacrimis et planctu exhibeatur, quibus pristina scelera defleant et vere abominari se testentur. Nam, ut S. Cyr. adnotat : « considerandum est diligenter, quantum valeat ieiunium. Dominun mansuefacit, iram sedat, poenam tollit. Nosmetipsos enim acriter accipientes ferocientem et. furentem contra nos iram divinam commode flectimus, et manum percutientis non difficulter cohibemus ». multae misericordiae et praestabilis super malitia » . — Ne signis externis contenti sint, sed ut corda avellant a peccatis, dolore et contritione scindant! « Eleganter admonuit, ut quia mos plangentium est. a pectoribus vestimenta diducere, quasi admotae pectoribus manus altius imprimerentur ac non solum videlicet indumenta, sed etiam viscera, si fieri posset, ipsa rumperent » (Ps. Ruf.). Est vero scissio quaedam separatio a flagitiis (Ps. Ruf.), qua « violentiam faciamus nobis, ut cor separetur a delectabilibus peccatorum praeteritorum » (Alb.), et sensu doloris et moeroris sulcetur. Haec cordium contritio coniuncta esse debet cum conversione ad Deum, ut qui eousque aversi erant a cultu, obedientia, amore Dei, ea omnia iam toto corde amplectantur. Causas vero subdit efficacissimas ; quarum prima eo continetur, ut Dominum dicat Deum vestrum, qui scil. sui populi curam gerit perpetuam eiusque bonum supremum est ; deinde, quo magis laeta spe et fiducia veniae ericantur, alias causas petit ex Dei gratia, misericordia, longanimitate, clementia maxima, qua paratus est punitionem differre et uberiore favore commutare. Verba fere sunt, quae Ex. 34, 6 leguntur, quibus Moyses maxime quae sit Dei natura et in alios habitudo expressit ; cf. Ps. 85, 5. 15. Patiens est, i1. e. longanimis, iram non statim infert, verum aegre potius, diu multumque indulgentia usus peccatores tolerat; praestabilis super malitia cf. Ion. 4, 2; explicat S. Hier. : « praestabilis sive poenitens super malitiis, ut si nos egerimus super peccatis poenitentiam, et ipsum poeniteat comminationis suae et mala quae comminatus est nobis non inferat, nostraeque mutatione sententiae et ipse mutetur. Malitiam autem in hoc loco non contrariam virtuti debemus accipere, sed afflictionem (Matth. 6, 34) » ; vel, quod Ps. Ruf. habet : « qui eius calamitatis quam malitiam vocat remissionem, si compunctos viderit quos comminatione terruerat, libenter indulgeat ». Dolorem igitur commendat, qui spe veniae ex Dei misericordia sit imbutus, qui Deum adeo misericordem et benignum respiciat et proinde ad talis Dei amorem proxime animos praeparet. Unde veram ! poenitentiam hic a propheta delineari, merito advertunt (cf. Hier. Ps. Ruf. Cyr. Theod. Lap. Calm.). Poenitentiam spe, non praesumptione uti neque semper punitionis ablationem certo sibi posse promittere docet
« Omnia quae sermone praeterito continentur, propterea sum locutus, ut vos comminatione mea terrerem » (S. Hier.), « ut ad poenitentiam vos adducerem » (S. Cyr.). Quare
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V. 14 « quis scit, sí convertatur et ignoscat et relinquat. post se benedictionem, sacrificium et libamen Domino Deo vestro » ? — i. e. fortasse, qua est miseratione, ita ignoscet, ut miseriam qua premimur abundanti prosperitate statim commutet. « Ego, inquit, hortor, quod meum est, ad poenitentiam, et Deum ineffabiliter novi esse clementem (dicente David Ps. 50, 1. 2 : miserere mei secundum magnam misericordiam tuam et secundum multitudinem miserationum tuarum dele iniquitatem meam); sed quia profundum divitiarum et sapientiae et scientiae Dei nosse non possumus, sententiam tempero et opto potius quam praesumo » (S. Hier.); quare verum quoque est, id « pro reverentia iudicantis » esse insertum (Ps. Ruf.), et « neforsitan magnitudo clementiae nos faceret negligentes » (S. Hier.) vel eos redderet in poenitentiae laboribus et fletu socordes. Timor enim salutaris et incertitudo haec mirum in modum iuvant et stimulant poenitentiae fervorem. Neque vero in dubium vocatur, utrum Deus operibus poenitentiae rependat veniam peccatorum necne, sed id solum, utrum a comminatione pocnae et punitionis inflictione statim se sit cohibiturus (cf. Tir.) ; relinquat post se i. e. si tamquam iudex recesserit a populo ; Deus enim ad iudicium exercendum de coelo dicitur in terram descendere et cum plaga locustarum sit initium quoddam iudicii, Deus vindex populo iam adesse censetur; sperat proinde propheta , placatum vindicem dum ad sedem coelestem redeat post se relicturum, i. e. largiturum benedictionem, terrae prosperitatem frugumque abundantiam, qua spoliati erant; sacrificii mentionem infert ex 4, 9 (cf. Ps. Ruf. Calm.). Gratis animis promittit propheta eos laudis sacrificia pro venia impetrata persoluturos ; insuper sacrificii instauratio laetum est pignus commercii inter Deum et populum restituti. Iam ut talis poenitentiae sensus omnium animos subeat et Deus sollemni et publica supplicatione ad misericordiam flectatur, commune ieiunium publicasque preces indicit
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v. 45 « canite tuba in Sion, sanctificate teiuntum, vocate coetum,
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v. 16 congregate populum, sanctificate ecclesiam, coadunate senes, congregate parvulos et sugentes ubera ;, egrediatur sponsus de cubili suo et sponsa de thalamo suo » ! — cf. 2, 1; sanctificare ecclesiam i. e. illos qui ad sacrum coetum in templo peragendum convocandi sint, oportet lustratos et expiatos ab omni immunditie levitica templum ingredi et sacris interesse (cf. Sanct.) ; exemplum lege 9 Par. 30, 171. 48. Omnibus omnino poenitentia indicitur : « uno verbo, omnis aetatis gradus accedat ad poenitentiam reliquo omni praetermisso negotio » (Theod. M.) ; quod ut efferat, senes nominat, ne aetas provecta vel infirma excusationem praetendat ; et non solum parvulos sed ipsos sugentes quoque in templum Dei adduci iubet, ut omnium aetatum communi ploratu maior in singulis fieret emotio. Praeterea, « ut infantilis vagitus magnam vim habet apud homines ad flectendos animos quantumvis adamantinos, sic etiam apud Deum potens est infantilis clamor, et ipsa praeterea innocentia gratissima est. Sane adduci se Dominus dicebat Ion. 4, 11, ut Ninivitis ignosceret infantium causa » (Sanct.). Dein, quia est calamitas communis avertenda, vult ut omnes, ergo infantes vagiendo et plorando misericordiam et ipsi suo modo petant (R?b.). Eo tempore luctui est vacandum ; idque ab omnibus, quare eos quoque quos lex ab oneribus publicis excipiebat (Deut. 90, 1; 24, 5) recenter desponsatos ad squalorem et moestitiam et abstinentiam vocat. Apposite S. Hier. aliique consilium illud Apostoli hoc loco referunt, recedendum esse interdum ab opere coniugali « ut vacetis orationi » (1 Cor. '1, 5). Totius populi mediatores et interpretes apud Deum constituti sunt sacerdotes ; quare ii nomine omnium preces fundunt et quae singuli animis conceperunt, verbis exprimunt
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v. 11 « ?nter vestibulum et altare plorabunt sacerdotes, ministri Domini, et dicent : parce, Domine, parce populo tuo et ne des hereditatem tuam in opprobrium, ut domimentur eis nationes ! quare dicunt in populis : ubi est Deus eorum » ? — Stant inter vestibulum (xpévacg) sanctuarii et. altare holocaustorum (de illo cf. 3 Reg. 6, 3. 2 Par. 3, 4; 8, 12; 29, '1), ita ut ad sanctuarium templi versus preces fundant, in atrio igitur interiore vel sacerdotum. Oratio ad misericordiam impetrandam facta est ; illi lacrimas adhibent, quibus quid efficacius est? Dei causam agi efferunt (cf. Sanct.), quare parce populo tuo illi scil. quem tibi elegisti, quem tot prodigiis tuum esse in perpetuum declarasti ; quare Deo proponunt, hunc populum a se in pecultum et hereditatem esse selectum (cf. Ex. 19, 35. 6) ; quid maeis Deo iniuriosum quam talem populum gentibus esse ludibrio, ab iis tyrannide conculcari? Num Deus revera vult, ut gentes cum irrisione dicant : ubinam gentium tandem est Deus huius populi tutelaris, adeo olim potens? « si nihil aliud, nobis id saltem apud tuam clementiam suffragetur, quod absque tua contumelia perire non possumus... noli sinere, ut dicant gentes : ubi est. Deus eorum? quo videlicet solebant propugnatore gaudere » (Ps. Ruf.) Cum mationum dominium a se averti precibus et fletu velint, S. Hier. advertit : « apertum est aenigma quod latebat; populus enim ille multus et fortis..... nunc manifestius qui sit ostenditur » (sim. Cyr. Rib.). Hoc utique valet ad probandum, quid descriptione 2, 2-11 propheta voluerit, minime vero, iam cp. 1 non locustas, sed hostium agmina intelligi. Hebr. niv aliqui recentiores vertunt : uf dicterio in eos utantur (cf. Ros. Hitz. Keil, Merz, Trochon, Scholz); verum est verbum v^ eiusque derivativa hanc notionem saepe habere. Forte ex notione dominandi pro arbitrio altera illa irrisione vel dicteriis uti exorta est. — Veteres versiones vero omnes dominandi significationem h. 1. expresserunt ; et haec etiam retinenda videtur, quia 3 hanc omnino suadet. Est enim 3 5v? dominari in aliquem locutio valde frequens per totum V. T. v. g. Gen. 4, 18; 3, 16; 4, 71; 294, 9; 31, 8; 45, 8. Deut. 15, 6. Ios. 12, 5. Iud. 8, 22. 23; 9, 2; 14, 4; 15, 11. 2 Sam. 93, 3. 1 Chron. 29, 12. 29 Chron. 9, 26 ; 93, 90. Ps. 8, 7 ; 19, 14; 22, 29; 59, 14; 89, 40 ; 105, 91 ; 106, 41. Prov. 19, 10. Is. 3, 12; 19, 4, 63, 19. Ier. 92, 30. Mich. 5, 1. Hab. 1, 14. Lament. 5, 8. Dan. 11, 39. In usu adeo frequenti certe non licet a consuetudine communi recedere; unde cum Fürst. C., Schegg, Wünsche versio veterum est retinenda. Neque unquam certo occurrit 3 in significatione irridendi ; scd Ez. 12, 23 ; 18, 3 ad quos locos Keil provocat, solum dicitur proverbium tale esse in usu, usurpari in Israel ; cf. 19, 94 in medio filiorum Israel. Atque haec significatio etiam optime convenit ad opprobrium, quod in membro parallelo habetur, nam dominatio gentium in Iuda est maius opprobrium, quam verbalis irrisio ; demum locutio : ubi est Deus eorum ? maius quid innuit, quam meram irrisionem ; Deus enim protector tunc. demum recessisse videri poterat a [uda, si in Iuda nationes revera dominantur. Neque ad recentiorum explicationem commendandam referre iuvat Deut. 98, 97 ; 4 Reg. 9, 1. 8 (hebr.). ler. 21, 9; hisce enim locis id solum ostenditur, de quo nemo dubitat, 5*5 significare proverbium, dicterium ; sed pro nostro loco nihil efficitur. Unde versio veterum ex usu sermonis et gradatione ipsius precationis apta et sensui et contextui consona retineri potest.
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v. 18 « Zelatus est Dominus terram suam et pepercit populo suo;
Prophetae admonitio fructus tulit. Sollemnis illa supplicatio fuit instituta et ea mentis peracta immutatione iisque sensibus quos propheta 2, 12 -1'1 praescripserat. Quare id factum est, quod v. 14 indicatur ; unde
Anc. — Poenitentiam et preces supplicantium Deus benigne suscepit. Recordatus amoris sui et electionis factae parcit populo et frugum abundantiam et opprobrii ablationem promittit ; quem in finem agmina locustarum abigit (2, 18 - 20). Istis abactis nova et insigni benevolentia terram suam Dominus complectetur : fertilitatem concedet rerumque abundantiam simul cum iustitiae institutione salutari ; unde populus Deum laudibus prosequetur, eius potentiam experietur et ab ulteriore ignominia immunis erit (2, 21 - 21). Haec vero dona (in periodo messianica) maioribus excipientur : spiritus sui dona amplissima in eos effundet ; et cum mundi machina in die iudicii erit concutienda, ii qui Dei nomen in Sion regnantis invocaverint, salvi evadent (2, 98 - 32). Etiam hac in parte normae Dei generales proponuntur. Deus scil. propter electionem semel factam populum suum non tradit interitui, vcrum postquam vindictam exercuit, ipsos vindices destruet, populum autem suum donis temporalibus et spiritualibus concessis ad maiora bona i. e. messianica praeparat. Haec bona largiore spiritus Dei effusione contineri docet periodumque messianicam magno Dei iudicio csse concludez- dam praedicit tesseramque salutis assignat, qua salvabuntur, quicumque salvantur. Quae Ioel generali adumbratione 2, 18 - 277 proponit, iterum iterumque in historia populi Dei expressa cernuntur. Populum rebellem non so- Jum annonae caritate Dominus castigavit, verum etiam hostium incursionibus. Ita usus est Assyriis tempore Ezechiae ; verum cum rex pius simul cum populo ad Dominum supplices manus tenderet, Assyrios delevit et tempus pacis concessit ; postmodum vindicibus advocatis Chaldaeis regnum Iudae destruxit ; at populo per exsilii poenam castigato Chaldaeos destruxit, populum suum reduxit, eumque ad periodum messianicam praeparavit. Quare in hoc vaticinio Ioelis manifestatur, populum rebellem quidem Dei iudicio iri punitum, at hostibus deletis Deum novo favore populum suum prosecuturum eumque ad pietatem eruditurum et tali praeparatione praemissa demum amplissima bona messianica concessurum.
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v. 19 et respondit Dominus et dixit populo suo : ecce ego mittam vobis frumentum et vinum et oleum, et replebimini eis et non dabo vos ultra opprobrium in gentibus ». — Exauditio obsecrationibus respondet : Dei causam agi, hereditatem Dei opprobriis cumulari, coram Deo cum lacrimis conquesti sunt ; Deus zelatus est : studium, amorem, aemulationem pandit, ut propter suam gloriam (erram suam vastationi eripiat, recordatus pristinorum magnalium et beneficiorum, quibus illam terram sibi peculiari ratione consecraverat '. Precati sunt ; parce populo tuo ; et ecce, occurit obsecrantibus voluntatem timentium se faciens (cf. Ps. 144, 19) et pepercit populo suo ; benigne respondet, suum agnoscens populum et venia concessa peccatorum temporalem quoque calamitatem se liberali ratione abundantia rerum esse levaturum, suisque usum bonorum eorumque laetam fruitionem concessurum pollicetur. In tali autem rerum prosperitate, quae post ingentem illam ruinam, vitibus arboribusque arescentibus vel plane destructis et quasi stirpitus eversis (1, 7T. 10. 12. 1'1. 19. 20) et agris summa ariditate enecatis eo magis et inexspectata et mira videri. debebat, etiam gentes Iudaeae vicinae, quae testes afflictionis populum dicteriis prosecutae sunt, Domini manum protectricem potentissimam agnoscent et. religiosa quadam veneratione populum Dei, cuius talem curam Dominus gerat, prosequentur; unde, prout petierunt, zon dabo vos ultra opprobrium in. gentibus. Iam aliqui veteres interpretes (cf. Rib. Lap.) quaerunt, quo. modo haee steterit promissio, cum tamen Iudaei postmodum Chaldaeis et Romanis in opprobrium sint dati. Respondent illi quidem ultra non perpetuitatem, sed tempus aliquod longum significare et conferunt 3 Reg. 10, 10; 4 Rez. 6, 23; verum commodius veriusque eam promissionem ex indole legis Lev. 96. Deut. 28 ita intelligemus, ut quamdiu ipsi in ea mentis innovatione permanserint, tamdiu ab omni hostili incursu Dei protectione speciali immunes sint futuri. Valet enim canon ille, quem vàticiniis interpretandis ipsae sacrae literae praefigunt : « et subito loquar de gente et de regno, ut aedificem et plantem illud : si fecerit malum in oculis meis, ut non audiat vocem meam : poenitentiam agam super bono quod locutus sum, ut facerem eis » (Ier. 18, 9. 10. cf. Ez. 33, 13). | | Hebr. NIEM et net 128 veteres versiones rite tempore praeterito expresserunt. LXX vx: £052, Syrus v Chald. om et pepercit, et ita forma quoque grammaticali exigitur, quae post orationem narrationis habitu denuo induitur. Solum Theod. secundum cod. svr. hexapl. tempus futurum expressit. [Immerito igitur aliqui, ut Tueod. M. Sunct. Lap. Sa, Men., explicant : zelabitur, parcet etc. Verum propheta narrat quod factum est pocultentia peracta, eaque narratione opportune utitur ad ulteriores. pro misiones Dei adiungendas. Tempus perfeetum rite agnoscunt. /Htz.. Keil, Schegq, Wounsche, Scholz. Perperam Merz. precationem, quae v.. 17 exhibetur, per. integrum libellum usque ad ulumum versum incl. protendit ; verum id ipso rerum argumento salis reviucitur ; revineltur iam forma grammatieali v. 18 (ef. Hifz.. Keil, Scholz). Ad promissiones modo datas praevium est, ut locusiarum agminibus abactis calamitate praesente leventur
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v. 20 « et eum qui ab aquilone est, procul faciam a vobis et erpellam eun 1n terram. inviam et desertam, f" len eius contrameare orientale et ertreinum eius ad mare novissimum : et ascendet foetor eius et ascendet putredo eius, quia superbe egit », — Bene notat. Ps. fuf. : « secundum institutum ordinem locustas accipiamus et bruchos, quarum amelitionem placatus Dominus pollicetur; qui hoe saue ad gratiam et duleedinem iberationis adiecit, quod illa aguiina in. deserto iuszit occumbere, ne. foctoris maenitudo de cadaveribus. excitati incolis morbum crearet» ; sim. Mer. Locustss etium ex aquilone venisse, quippe quae hoe quoque: vento inpellantur. (cf. Cyr. Calin.), iam ex eo certum esse debet, quia recentiorum testimoniis constat, agz- * mina ea alia ex aliis partibus ingruere (cf. C. Ritter, Erdkunde, 8. Theil, 3. Buch 89 — 814; et ad h. l. Keil; Wünsche, Vigourouz, la Bible et les découvertes modernes, 3. ed. II p. 305), id quod iam a S. Hier. adnotatur : « greges locustarum magis auster quam aquilo consuevit addücere ». Istos greges Deus expellit, ita ut media quasi pars in desertum proiiciatur, facies i. e. frons agminis in mare orientale, « illud intellige, in quo fuit quondam Sodoma et Gomorrha, Adama et Seboim, quod nunc mortuum nominatur eo quod nulla ibi vivant animantia » (Hier.); pars postrema mergatur in mari occidentali mediterraneo ! ; « mare novissimum, hoc quod ad occidentem est et. quod ducit in Aegyptum, in cuius littore Gaza, et Ascalon, Azotusque et Ioppe et Caesarea et ceterae urbes maritimae sitae sunt ... etiam nostris temporibus vidimus agmina locustarum terram texisse Iudaeam, quae postea vento surgente in mare primum et novissimum praecipitatae sunt ». Dominus placatus punitionis instrumenta abiicit et foede perdit; superbe magnitudinem calamitatum exprimit (Ps. Ruf.), qua vehementer nocuerunt (Mar.). Ita hebr. potest verti magna patravit (cf. Ps. 196, 2). Verum hoc loco plerique veteres non locustas intelligunt, sed eum qui ab aquilone est hostes ab aquilone qui venerint, explicant; ita Assyrios et Chaldaeos cernunt Hier. Cyr. Theod. Theod. M. Alb. Barh. ; Assyrios Ephr. ; Nabuchodonosorem Sanct. Tir. ; Holofernem Rib. Lap. Sa, Men.; locustas agnoscunt Ps. Ruf., partim Mar. et Schegg, Keil, Loch, Trochon. Hoc sane contextui At minime opus est dicere hac amotione locustarum sensum promissionis esse exhaustum. Nam cum Ioel normas Dei generales proponat, cur non idem h. 1. fecisse censendus sit? Cur nomen peculiare aquilonaris ? usurpat? cur punitionis foedae rationem, subdit, quia enormia patravit vel superbe, insolenter egit? Haec omnia facile patent, si assumimus, prophetam $n locustarum schemate exprimere, qua ratione Deus, qui semper zelatur pro populo suo, vindictae ministros, postquam populum Dei castigaverint, alios atque alios sit abiecturus. Uti enim Deus ante Ioelis tempora et iam ?udicum aetate hostium incursionibus populum rebellem visitavit, ita eum postea quoque invasione hostili esse erudiendum, vates iam 2, 2 et seq. docuerat. Sed propter Dei zelum et promissa iam data vates etiam scit, populum Dei non iri conculcatum, verum per iudicia ad instaurationem esse adducendum, hostes proin fore conterendos; hostes vero praecipue ab aquilone ; imminere, pariter ex historia anteacta et aequali certum erat. Quae cum ita sint, uti in locustis 9, 4. 9 hostes adumbrantur, quia Deus utrisque tamquam vindictae ministris utitur, ita in locustarum expulsione omnium etiam hostium prostrationem praeformari et schemate quodam delineari facile concesseris. Neque te fugiet, eandem poenitentiae viam observari in quavis punitione : Assyrii cum ingruerent, Ezechias cum lacrimis Dominum obtestatur ; ex babylonica calamitate ii demum salvati sunt et in'patriam redierunt, qui sensus ab Isaia (48, 20 ; $2, 11; 59, 9 seq. 62, 10; 63, 7), a leremia (3, 21 ; 31, 19), ab Osee (2, 'I. 13), a Sophonia (3, 48 hebr.), a Daniele (9, 4 seq.) expressos, i. e. verae poenitentiae sensus animis conceperunt. Pariter in epocha messianica ii ruinam effugerunt, qui corde contrito ad Dominum redierunt.
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v. 21 « Noli timere, terra, exsulta et laetare, quoniam magnificavit Dominus ut faceret » ! — cf. 1, 6. 10. 19. Terra impetum locustarum prima experta statim omni ornatu et fructu spoliata est; unde apte eam primo alloquitur, a qua ad animalia et homines vitae subsidia proveniunt. In hebr. alterum membrum quia magnificavit . . . eodem modo effertur, uti v. 90 in fine ; pulchra sane et oratoria antithesi : illa magnifice fecerunt, sed foede pereunt : nunc Dominus magnificentiam suam et pompam exserit in beneficiis praestandis, quare immensa laetitia ut omnia exsultent, vates adhortatur ; idque iure, nam si quando erit iubilandum, tunc certe, cum Dominus non modo quasi ordinario, sed magnifico, grandi amorem suum sit manifestaturus. | | Quare animalia quoque, quae antea gemebant (1, 18. 20) ad lactitiae participationem provocat
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v. 22 « nolite timere, animalia regionis ; quia germinaverunt speciosa deserti, quia lignum attulit fructum suum, ficus et vinea dederunt virtutem suam » ; — plena sunt omnia alimentis; arborum et vinearum fertilitas, etsi ad animalia regionis (nvena quadrupedia sunt mansueta et fera) vix immediate spectet, tamen generatim rerum prosperitatem omnium indicat et insuper, si homines uberem frugum messem colligunt, non parum utilitatis ad animalia domestica redundat; quare apta est sententiarum connexio, neque ullo pacto opus erit, cum Cyr. Rup. Ilaim. Barh. animalia homines interpretari, id quod iam 1, 18. 20 ne fiat cautum esse debet.. Promissiones faustae arcte adnectuntur ad v. 19 et Dei responsionis explicationem continent. Quare, uti in v. 19 cernitur, prius frugum ubertas declaratur. Altera v. 49 pars et non dabo vos ultra opprobrium in gentibus, ita explicatur, ut populus erudiendus dicatur ad veram iustitiam v. 23 et v. 26 laudem Dei et gratiarum actiones celebraturus et v. 297 experimento cogniturus, Dominum in mcdio populo versari protectorem :quae tria egregie explicant, cur populus Dei iam non sit ludibrio aliis. Post terram et animalia ratione praeditos alloquitur et ad sacram laetitiam invitat
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v. 93 « et filii Sion, exsultate et laetamini in Domino Dco vestro, quia dedit vobis doctorem iustitiae et descendere faciet ad vos ünbrem matutinum et serotiniain, sicul in. principio » ;, — « ad filios quoque Sion loquitur, ut. exsultent et gaudeant non in quacumque re levi, sed in Domino Deo suo, qui dedit eis alimenta iustitiae ». (IHier.) ; laetitiam commendat religione ac pietate plenam, quae in Deum auctorem beneficiorum referatur ; duo beneficiorum genera. declarantur : prius, quo calamitatum fons obstruatur 1. e. peccata removeantur et quo populus ad vitam dignitate theoeratiea dignam erudiatur ; alterum, quo prosperitas pietati adnexa promittatur uberrima. Alterum hoc per v. 24. 25. 96a magis prosequitur vates, dum prius (chiastica figura) a v. 96b. 97 explicatius proponit. Et prius quidem doctore ad. ?ustiti«m (hebr.) potissimum continetur. Optime rem declarare videtur Ps. Fuf.«: tu, popule meus, in eo. potissimum exsultare debes, quo ceteris nationibus antecellis : quia doctores videlicet iustae conversationis acceperis, quorum informatu et modestus aceres et beatus. Quale est. illud : beati sumus Israel, quoniam quae Deo placent, nobis nota sunt » (Dar. 4, 4). Legis institutionem per niunus propheticum continuo populo declaratam, qua vera ad iustitiam eruditio confertur, inter. máxima Del. beueficia. iure. censeri oportet et. populo ewidendumi est, quia, quod Balaam olim jam inter mona Israelis comnioda recensult : « temporibus suis dicetur Iacob et Israeli, quid operatus sit Deus » (Num. 93, 23) i. e. Deus opportuno tempore suos edocet, mittit prophetas ; insuper adest officium sacerdotale, quo ad legitima. observanda erudiendi sunt. (cf. 2 Par. 19, 3-10). Accedit, quod praeter illa munera Deus saepius pios etiam reges exeitavit, qui religionem ct pietatem. promoverent (c£. quae de Ezeehta et Iosia traduntur 4 Bes. cep. 18 et seq. 2 Par. ep. 19 ct seq.). Quam maxime similia sunt. verba. apud Is. 30, 20: « et non faciet avolare a te ultra doctorem tuum (hebr. doctores tuos) et erunt oculi tui videntes praeceptorem tuum » (hebr. tumnalem, qui post iactam sementem terram irrigat et efficit, ut. frumentum crescere incipiat ; vernum, qui Martio et Aprili segetes ad maturitatem provehit (cf. Os. 6, 3. — Ier. 3, 3; 5, 24. Deut. 11, 14)— inde patet, cur matutinus et serotinus in vulg. dicantur. Sicut in. principio i. e. uti in temporibus prosperis anteactis ; cf. Mich. "1, 14 iuxta dies antiquos ; et bene LXX xa0og £yxpocOev. Textus mas. fert YiiN92, sed certe cum LXX, Syro, vulg. legi debet 2, uti unus cod. (cf. de Rossi) habet ; nam pluviam vernam in mense Nisan dari, uti habet Chald. et Wünsche vult, nimis clarum adeoque valde superfluum est. Illud autem « in initio » referri ad v. 28 «et postea», id quod Keil vult, etiam incredibile est. Unde cum Houbig. et Schols textus mas. emendandus est. Temporalem benedictionem, quae ex pluviis opportunis consequitur, declarat
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v. 94 « et implebuntur areae frumento gt redundabunt torcularia vino et oleo » . — Immo talis erit ubertas, ut proventus quem locu- Stae perdiderunt quasi cum usura restituatur
« Omnibus, quae supra fuerat comminatus, nunc contraria pollicetur » (Hier.), et « per easdem species sermo decurrit, per quas etiam sub adversitate transierat » (Ps. Ruf.). Uti antea ad luctum vocavit, ita nunc populi conversionem et Dei beneficia faustis laetisque acclamationibus celebrat et magna omnium exsultatione laetandum esse praecipit. Per gradus quosdam a terra inanimata ad animalia, ad homines progreditur, ut per omnes rerum ordines novos Dei favores spargi, sentiri ac cum eximia laetitia consalutari innuat. Inde
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v. 98 « et reddam vobis: annos quos comedit locusta, bruchus.et rubigo et eruca, fortitudo (mea magna quam misi in vos ;
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v. 96 et comedetis vescentes et saturabimini» ; — annos volunt dici indeterminate (Keil, Wünsche) pro anno uno ; at satius videtur obvia significatione retenta assumere, locustarum plagam illam cp. 4 saepius repetitam esse, donec miseriis attriti ad poenitentiam confugerint. De nominibus cf. 4, 4. Animalcula vocat fortitudinem magnam suam, qua usus est ad maximam stragem terrae inferendam. Deus variis exercitibus variisque administris ad sua consilia exse- "quenda accitis omnium Dominum se probat et omnia suo subesse nutui ostendit. Iam ea tangit, quae ad beneficium prius doctoris ad $ustitiam perünent : « et. laudabitis nomen Dei vestri, qui fecit mirabilia vobiscum et non confundetur populus meus in sempiternum ; v. 2'| et scietis, quia in medio Israel ego sum et ego Dominus Deus vester et non est amplius ; et non confundetur populus meus in sempiternum » ; — intime scil. agnoscent miram Dei benignitatem et liberationem concessam Deumque debitis laudibus prosequentur. Hac religione quamdiu animi imbuti sunt, in mandatis Dei et omni pietate sedulo versabuntur, et proinde ex lege Dei in V. T. ordinaria ab omni opprobrio, servitute erunt alieni et securi. Ad iustitiam eruditi et eam colentes experimento percipient (Theod. Alb.) Dominum potentia sua et amplissima benignitate inter se versari eumque solum esse Deum, neque unquam alias nationes cultu idolorum similia beneficia recepisse vel talia magnalia vidisse. Quia a v. 28 periodus messianica sequitur, iure ea, quae a v. 21 dicuntur, etiam aliquatenus ad tempus illud referri possunt, quod post iudicium in populum rebellem exercitum tamqum tempus praeparationis ad periodum messianicam consideratur. Uti Ioel rem exhibet, illud iudicium cp. 2 intentatum avertere possunt; quod si non averterint pietate vel poenitentia facta, ingruet ; at Dominus propter zelum suum, quo promissionibus stat, populi ruinam sanabit et demum bona messianica adducet.
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v. 98 « Et erit post haec, effundam spiritum meum super omnem carnem , et prophetabunt filii vestri et filiae ves- (rae ; senes vestri somnia somniabunt et iuvenes. vestri visiones videbunt ;
Donis illis maiora addentur
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v. 29 sed et super servos meos et ancillas in. diebus illis effundam spiritum meum » ; — cf. Act. 9, 16; i. e. post periodum praeparationis ! nova epocha orietur conspicua effusione larga spiritus Dei eaque universali. Ipsum e/fundere « ostendit muneris largitatem » (Hier. Alb. Rib. Sanct.) ; spiritus Dei « principium vitae est et principium illuminationis et principium operis et sic operatur vitam in gratia, illuminationem in revelatione et virtutem in opere » (Alb.). Spiritus Dei initio creationis ferebatur super materiam informem, illam ad x£spcv educens ; spiritus Dei induit prophetas eosque scientia Dei, fortitudine, prudentia ceterisque virtutibus exornavit. Larga ergo spiritus effusione nova vita eaque divina novaeque virtutes plane naturae ordinem superegredientes animis hominum induntur. Et cum spiritus Dei etiam olim daretur, haec epocha tamen duobus eminet: ampliore largitione et effusione super omnem carnem, ita ut non solum pauci ex stirpe electa, verum omnes omnino donorum fiant participes. Unde periodus haec copia donorum eorumque in omnes largitione erit a tempore anteacto distincta. Cum spiritus Dei exhibeatur infundendus spiritui hominis eumque intime repleturus et ad sublimioris vitae exercitium elevaturus, facile inde quoque fluit regeneratio quaedam, quae demum in N. T. plane explicatur. Istam effusionem charismatis potissimum cerni ac manifestari, vaticinium docet. Varia eorum genera recensentur ita, ut Num. 12, 6 de modo communicationis divinae doctrina innuatur. Prophetare generatim est impulsu atque instinctu divino salutaria loqui vel speciatim abscondita et futura pandere ; variae species, quibus Deus suorum animis illabitur resque communicat, in singulis ordinibus proponuntur, non quasi senibus unice somnia, iuvenibus visiones contingant, verum ut aequalitate quadam sermonis singula recenseantur. Nullus sexus, aetas nulla excluditur. Neque ad solos Iudaeos effusio haec spectat. Nam quod iam indicatur locutione prorsus illimitata super o3mem carnem, id. explicite effertur cum gradatione quadiin v. 90 et etiam super servos ! et ancillas (hebr.) i. e. praeter Iudaeos in alienigenas, qui tamquam servi populo Dei addicti inter eos vivunt (Is. 14, 2). Modus loquendi veteri foederi conditionique civili est adaptatus et genes fore participes spiritus Dei indicat (cf. Pp. Rib. Sanct. Sa, Mar. Men.) ; id quod perperam negatur a Wünsche. Vatieinium spectare ad periodum messianieam, certum est d) ex ipso argumento : nam divini spiritus effusionem, participationem ei epoehae prophetae generatim attribuunt ; ef. Is. 11, 9; 44, 3. Ier. 31, 33. Ez. 35, 95 - 28 ; 41, 19. Os. 2, 19. 20; b; ex ipsa formula post haec X27*nis, quae sensu aequivalet h. l. ei, qua utitur S. Petrus Act. 9, 16 in. novissimis diebus et quae ad tempus messianieum speetat, prout omnes fatentur ; demum c) ex interpretatione. authentica. Act... 2, 16 seq. Magna illa Spiritus S. effusione Ecclesia die Pentecos- - tes nata est. Spiritus Dei in Apostolos effusus eorum ministerio ope sacramentorum reliquis quoque fidelibus datus est ct habitat in cordibus iustorum ; quare ea effusio manet in E-clesia (cf. Theod.). Simul cum inhabitatione Spiritus S. quae pars est potissima, coniuneta ezant charismata varia et gratiae gratis datae (ef. 4 Cor. 12, 8 etc. Gal. 3, 5), quae illius Spiritus effusi essent signa manifesta et suo modo per omnem Ecclesiae aetatem perseverant, tamquam argumenta aperta et vera ornamenta, quibus Christus suam distinguit, exornat notamque reddit. Éecle- Ieiuna et falsa est veterum nonnullorum explicatio, vaticinium hoc jam spectare tempus Ezechiae regis vitaeque theocraticae et pictatis eo tempore instaurationem, vel divinam in reditu babylonieo protectionem ( cf. Ephr. Theod. M. Ps. Ruf. Calm.), ita quidem, ut quod historice valeat de oa aetate et de Ezechia, typologice et perfectius impletum sit tempore Christi. At contextus et verba talia sunt, quae sensum illum Ai-s/oricum non admittant, sed directe et unice periodum messiantcam delineent. Ita intelligunt Patrum plerique (cf. ib. Sanct. ). Spiritus Dei effusioni largae et universali vates immediate subiungit iudicium universale, quo Dcus a genere humano tantis donis cumulato rationem exizet, quem in usum divina beneficia converterint. Iudicium signis tremendis in coelo et in terra praeparatur :
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v. 30 «et dabo pro- 1 Meos non habet hebr. Syr. Chald. ; omittit quoque Ps. Ruf. digia 4n coelo ct dn ferra, sanguinem et ignem et vaporem fumi;
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v. 31 sol convertetur 1n. tenebras, et. luna n sanguinem, antequam veniat dies Domini magnus et horribilis » ; — haec iudicii ultimi: praeambula dis declirantur, quae in Evanzeliis de die Domini leguntur Matth, 24, 90. Marc. 13, 25. 25. Luc. 21, 25. 26 ; hisce adde plagas illas, quae. in Apocalypsi aperto sexto sigillo fiunt (6, 12 et seq.), quae aperto septimo sizillo per anzelos cum tubis iuflizuntur (8, "1. 8. 10. 142; 9, 9. 18), quae effusione phialarum infliguutur. (16, 2 - 91). Inde conficitur fore in terra bella, caedes, persecutiones, conflagrationes ; elementa omnia perturbari ct armari in. punitionem peccatorum ; in aere autein et in coelo quoque stellifero magnas fore perturbationes, seriem cet ordinem machinae mundi quasi dissolutum iri. Iam in plagis aegyptiacis Deus usus est tenebris, sanguine, aeris intemperie ad. rebelles castigandos ; unde minime mirum erit, si in saeculorum consummatione et transmutatione simili rerum omnium perturbatione eos puniet, qui rebus omnibus abusi sunt ad. peccata perpetranda. « Suadere festinat, quod cum dies Domini i. e. tempus ultimi iudicii cum tanta sit potentia et fraiore venturum, ut trepidantibus pereulsisque sideribus machina ista vclut combusta dissiliat, sola fides sit. quae agmina piorum mundo collabente tutetur » (Ps. Ruf). Cur autem effusioni Spiritus Dei statim iudicium ultimum suhbiungatur, hanc affert rationem Rib. : « ut ostendat nullam legem post hanc esse exspectandam, sed hanc esse ab omnibus, qui salvi futuri sint, recipiendam, aut iudicium magnum et maxime formidabile esse subeundum » (sim. Lap.). Quali autem norma salus dispensetur, docet
2:32
v. 32 « et erif, omnis qui invocaverit nomen. Domini, salvis erit ; quia 1n monte Sion et in lerusalem erit salvatio, sicut dicit Dominus, et in residuis quos Domimus vocaverit » ; — i. e. cultores Domini, qui tota mente et toto cordis affectu momen. Domini invocant, divinam maiestatem implorantes Deum talem esse confitentur et talem diligunt, qualem nom?ie suo, revelatione, beneficiis, promissis se hominibus manifestaverit. Dei nomen essentiale est Iahve, à à» , qui est 1. e. actus purissimus, infinita perfectio, aeterna, absoluta, immutabilis. Hoc vero nomen foederi suo cum hominibus praefixit, quo et foederis illius constantiam, immutabilitatem, sublimitatem designaret et ultimum eius terminum, ipsius essentiae divinae visionem ct früitionem innueret. Quare nomen fFeive invocare est : Deum foederis supernaturalis credere, confiteri, amplecti auctorem et sponsorem propter ipsius naturae divinae maiestatem et exceellentiam. Unde in. brevi illa formula. totius fidei summa colligitur. (cf. Os. 12, 5). Nominis Iahve invocatio proinde una et unica est salutis adipiscendae via ac ratio. Hanc autem salutarem invocationem docet a) contineri ac concludi in Sion et in Ierusalem — b) et iri concessum vocante et interne invitante ipso Domino. Prius externum, alterum internum aliquid indicat. Sion igitur et lerusalem, uti sunt veteris theocratiae regnique Dei sedes omnibus conspicua et veri cultus divini domicilium, cui nomen dare debeat, quicumque veteris theocratiae bonorum ac promissionum se reddere voluerit participem, ita novae illius sublimiorisque theocratiae, quae effusione Spiritus Dei in universum genus humanum fundabitur, symbolum sunt ac repraesentatio, ita ut quicumque salvatur, animo ac mente illius urbis regnique Dei debeat esse civis et incola (cf. Ps. 86, 4-6). Quod Isaias et Michaeas symbolo montis Domini (Is. 2,'2. Mich. 4, 4), quod Isaias urbis aedificatione, ambitu, ornatu (Is. 49, 1'1 ; 54, 4 etc. cf. Zach. 2, 4) praeformat ac pro novo foedere docet, idem cernimus hoc loco expressum, dum in Sion fore ereptionem, liberationem, evasionem (hebr.) dicitur. Eam vero salvationem adnexam esse Sioni, res est, ait vates, iam nota et a Domino annuntiata : sicut dixit Dominus : id quod ad Isaiae vaticinia (cf. 9, 3; 4, 3 etc.) aliorumque referunt (cf. Sanct. Rib. Lap. Men. Tir.) ; sed eadem verba et in monte Sion erit salvatio apud Abdiam leguntur v. 1'1 et valde similia : salvatio de monte Sion Is. 91, 32. | | Sed etiam ii, qui Sioni adscripti sunt, non sua virtute ac merito salvabuntur, sed : inter eos qui eousque relinquentur erunt, quos Dominus vocat (cf. hebr.); i. e. ii quoque qui iudicia Dei alia et praevia effugerint, salute potientur, dummodo a Domino vocentur. Deus estigitur, qui interne vocat, trahit,. gratia iuvat et invitat, quicumque salvabuntur. Salurio praesente, aperte docet vates simulque paucos esse electos innuit inter relictos erunt quos vocat Dominus : Isaias quoque repetitis vicibus ingeminat : reliquiae salvabuntur (cf. 10, 21. 22). De tempore messianico igitur Ioel haec potissimum docet : a) tempus quoddam praecedere praeparationis ; b) donorum Spiritus Dei effusione larga et universali insigniri ; c) concludi magno die Domini et horribili, quem mirae perturbationes terrestres et aethereae praecedant ; d) salvari eos qui fide ac dilectione Dominum amplectantur ; e) salutem illam reponi in Sion, ac deberi Deo interne vocanti ac iuvanti ; f) paucos fore electos. — Sanctitatem internam, de qua Osee plura explicavit, Spiritus Dei effusione, proinde ipsius Spiritus Dei communicatione, inhabitatione iri effectum et exornatum Ioel potissimum nos docet. Apud Isaiam Spiritus Dei plenitudo in ipsum Messiam descendit (Is. 11, 2) ; apud Ioelem clare dicitur, membra quoque Christi imbui atque ungi Spiritu Dei ; Ezechiel demum cum Spiritus effusione aquam mundam (quasi causam instrumentalem) et utriusque effectum, internam innovationem et sacram quandam muta- : tionem coniungit (cf. 36, 25-28). Populum Dei novum divina quadam generatione ex Deo esse oriundum Isaias innuit (606, 8. 9) et iam eo continetur, quod Sion mater sponsa sit Domini, eiusque filii nominentur filii Dei. Ita quae in N. T. clare'aperteque docentur, in V. T. egrezie adumbrantur atque praeformantur. lam tempore S. Hier. variae, ut ipse refert, ferebantur interpretationes. Ipse prodigia illa in morte Christi accidisse eenset : « in coelo, quia sol est versus in tenebras et luna in sanguinem; in terra, quia tam vehementi et insolito motu terra contremuit, ut monumenta aperta et saxa disrupta siut ». Sanguinem explicat « quem pereusso latere Salvatoris mixtis aquis romanus miles etfudit » ; et ignem esse ignem Spiritus S. in die Pentecostes descendentis de coelo. Similiter explicant Theod. M. Haimo, Alb. De morte Christi et eversione urbis Ierusalem (ibi signa in coelo, hic in terra facta esse, scil. calamitates Iudaeorum) explicat S. Cyr. Ea facta esse in Christi morte, resurrectione et primis Apostolorum temporibus Sanct. afürmat. Variam et multiplicem impletionem adstruit S. Ephr., scil. ea fore in diebus Ezechiae * , secundo in diebus Sedeciae ct in diebus Gog et in plenitudine temporum perfecte in primo et ultimo Christi adventu. Similia saltem ex V. T. affert Darh. Varia indicari tempora et iudicia | aliis placet : ita Ps. Ruf. Tir. : « coeperunt haeé in passione Christi, creverunt in excidio ierosolymitano, sed perfecte complebuntur sub finem mundi» ct leinke, qui omnia iudicia in Dei inimicos per saeculorum decursum exercenda innui vult; id quod etiam Trochon amplectitur. Ultimum iudicium directe ct immediate designari censent Theod. Rup. Rib. Lap. Sa, Mar. Men. Ad ultimam catastrophen Israelis signa haec refert Schegg. Denique Calm. ex iis quae Herodotus (3, 34) narrat, talia signa praecessisse eontendit mortem Cambvsis et eius exercitus caedem et eadem de re vaticinari Ez. 38, 22. Anc. — Haec pars arcte ad antecedentia adnectitur. Ratio enim redditur, cur in monte Sion et in. lerusalem salvatio sit futura. Nam Deus Sionem miseratus vindictam et ultionem capiet de omnibus, qui ei iniuriam intulerunt ; prima eius ultionis exempla proponit in vicinis gentibus (3, 1-8). Ex hac punitione hostium transit ad cladem generalem omnibus Sionis oppugnatoribus denuntiandam ; ad sacrum quoddam bellum omnes exstimulat ; promittit auxilium Dei et gentes malitia completa Deo iudici esse sistendas praedicit, quod iudicium solitis signis in coelo et terra vestitum Dominus ex Sion exercebit horrendum in hostes, dum suis est spes ac fortitudo (3, 9-16). Ita omnes agnoscere debent, Dominum habitare in Sion, Sionem sanctitate et protectione divina exornari, ibi divinam benedictionem, salutis efficaciam stabilitatemque concedi, dum hostes perditioni futuri sint obnoxii (3, 11-21). Igitur Sionem et Ierusalem propheta proponit tamquam regni Dei i. e. theocratiae sedem et caput in V. T. (3, 1-8) et in periodo messianica a v. 9. Quia reznum Dei expugnari non potest, ideo quicumque contra Sionem dimicant, iudicio Dei prosternendi sunt. Deus vero theocratiam suam instituit, ut omnibus salutis fontem aperiat ; haec autem theocratia ita exhibetur, ut Deus thronum suum habere dicatur in Sion, quare ex Sion omnis benedictio quasi ex fonte diffundetur. Et reipsa cum veteris theocratiae sedes sit Sion, facile fluit, novae theocratiae eiusque spiritualis figuram quasi et symbolum Sionem esse. A versu vero 9 sermonem fieri de periodo messianica, tum alia suadent, tum v. 45 et 16 commotione illa coeli et terrae signisque ostenditur, quae iam 9, 30. 31 periodum messianicam designarunt. |
2:1
… (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. …
2:3
The memory of the extraordinary vegetation of the terrestrial paradise returns in the Bible as a term of hyperbolic comparison: Gen. 13:10; Is. 51:3; Ez. 28:13; 31:8 ff.; 36:35; Ioel 2:3; Eccli. 40:17.
2:10
The expressions used by the prophets to announce the "day of Yahweh," that is, the various manifestations of Yahweh's justice against the nations ("the sun will be darkened," "the stars will fall," etc.; Isa. 13:10; 24; 34; Ezek. 32:7 f.; Joel 2:10; 3:15; Zeph. 1:15; etc.) are merely grandiose metaphors (J.-M. …
2:12
… The practices of mortification aimed at greater interior purity, as attested by their relation to the holiness of God (Deut. 14:1; Joel 2:12-13) and by the appeals of the prophets (Is. 58:1-9).
II. DIVORCE IN THE BIBLE. - Fasting is praised and even commanded in the Old Testament (Tob. 12:8; II Kings 12:16; Judg. 8:6; Joel 2:12; Esth. 14:2; II Macc. 12:12).
2:17
… 6.11; cf. 2, 9.14 [Vulg. 2, 5.10]), the Israel of the promises (Zech. 1, 7-17; 2, 5-17 [Vulg. 2, 1-13]; Mal. 1, 1-5; Joel 2, 18 f. 26 f.), the heirs of the covenant of Sinai or of David (Hag. 2, 5; which now has its full realization: Zech. 2, 16; 8, 8; Joel 2, 17; 4, 2.16 f. [Vulg. 3, 2.16 f.]), and they are blessed by Jahweh (Hag. 2.18 f.; Zech. 8.14 f.), while Edom and all who rejoiced at the ruin of Judah are about to be punished (Zech. …
2:18
… True, the repatriates are the foretold "remnant" (Hag. 1, 12; Zech. 8, 6.11; cf. 2, 9.14 [Vulg. 2, 5.10]), the Israel of the promises (Zech. 1, 7-17; 2, 5-17 [Vulg. 2, 1-13]; Mal. 1, 1-5; Joel 2, 18 f. 26 f.), the heirs of the covenant of Sinai or of David (Hag. 2, 5; which now has its full realization: Zech. 2, 16; 8, 8; Joel 2, 17; 4, 2.16 f. [Vulg. 3, 2.16 f.]), and they are blessed …
… The fact of the r. of m. is today commonly admitted, because it is founded, at least implicitly, on texts of Scripture (Ezek. 18:21; 33:12; Joel 2:18; Gal. 3:4; Heb. 6:10; above all the parable of the prodigal son [Luke 15:11-32], who is restored to all his previous rights) and on explicit affirmations of the Fathers who, commenting …
2:20
deep depression of the Gör (Deut. 3:17; Josh. 3:16; 12:3; 2 Kings 14:25); Jâm haq-Qadhmânî ("eastern sea"), as opposed to the Mediterranean Sea (Ezek. 47:18); or "front sea" (Joel 2:20; Zech. 14:18), in antithesis to the "rear sea" or Mediterranean, according to the manner of Hebrew orientation. …
2:21
I. a) According to the style of the Septuagint (cf. Zeph. 3:14; Joel 2:21; Zech. 9:9; Lam. 4:21) and the constant interpretation of the Greek Fathers, the angel's "humble greeting": χαῖρε, κεχαρισμένη (in Hebrew probably ronni mūhanhāh), expresses an invitation …
2:28
… announces the outpouring of the Spirit upon the Messiah (Is. 41:1; 42:1 ff.; principally 11:1-2, a text that became classic for the enumeration of the gifts of the Holy Spirit) and upon all his people (Is. 32:15; 44 ff.), as later expressed in Ez. 37:12 and Joel 2:28-29. The value of these testimonies is assessed in different ways. …
… until they are clothed with "power from on high" (Lk. 24, 49: which is the power of the Holy Spirit, Acts 1, 4-8). J. thus fulfills the other messianic prophecy, which promised for his days the outpouring of the Spirit of the Lord: Is. 32, 15; Joel 2, 28-32 [Hebr. 3, 1-5]. The outpouring of the Spirit brought with it confirmation in the apostolate, especially in its office of bearing witness to the Risen One: Acts 1, 8: "you will receive …
2:30
… the appearance of the Antichrist (v.), the conversion of Israel (Hos. 3, 4-5; Rom. 11, 25-27; II Cor. 3, 14-17), the great apostasy (II Thess. 2, 3; Mt. 24, 11-12; Lk. 17, 26-30; 18, 8; I Tim. 4, 1; II Tim. 3, 1), cosmic disturbances (in the sky: Joel 2, 30; Mt. 24, 29, 30; Lk. 21, 25-26, and on the earth: Mt. 24, 7-8; Lk. 21, 25-26).
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.