The prophet lamenteth for that he was commanded to preach otherwise then it came to passe. 5. Going forth he stayeth nere the citie to see the end; 6. an yuie growing couereth his head from the sunne; 7. but withereth the next day; 8. & he lamenting desireth to dye; 10. and God sheweth that it is more meete to saue Niniue then the yuie.
1And Jonas was exceedingly troubled, and was angry:Ma Giona si afflisse molto, e n'ebbe dispetto:AND Ionas was afflicted with great affliction, and was angrie:Et afflictus est Jonas afflictione magna, et iratus est: 2And he prayed to the Lord, and said: I beseech thee, O Lord, is not this what I said, when I was yet in my own country? therefore I went before to flee into Tharsis: for I know that thou art a gracious and merciful God, patient, and of much compassion, and easy to forgive evil.E fece orazione al Signore, e disse: Dimmi, ti prego, o Signore, non è egli questo quello, che io diceva, quando era ancora nel mio paese? E per questo mi affrettai a fuggire a Tharsis. Perocché io so, che tu se' un Dio clemente, e misericordioso, e paziente, e molto compassionevole, e che perdoni il mal fare.and he prayed to our Lord, and sayd: I besech thee ô Lord, Why, is not this my word, when I was yet in my countrie? for this did I preuent to flee into Tharsis. For I know that thou art a clement, and merciful God, patient, and of much compassion, and forgeuing vpon the euil.et oravit ad Dominum, et dixit: Obsecro, Domine, numquid non hoc est verbum meum cum adhuc essem in terra mea ? propter hoc præoccupavi ut fugerem in Tharsis: scio enim quia tu Deus clemens et misericors es, patiens et multæ miserationis, et ignoscens super malitia. 3And now, O Lord, I beseech thee take my life from me: for it is better for me to die than to live.Or tu, Signore, ripigliati di grazia l'anima mia, perchè è meglio per me il morire, che il vivere.And now Lord take I besech thee my soule from me: because better is death to me then life.Et nunc, Domine, tolle, quæso, animam meam a me, quia melior est mihi mors quam vita. 4And the Lord said: Dost thou think thou hast reason to be angry?E il Signore disse: Credi tu di aver ragione d'indispettirti?And our Lord sayd: Art thou angrie wel thinkest thou?Et dixit Dominus: Putasne bene irasceris tu ? 5Then Jonas went out of the city, and sat toward the east side of the city: and he made himself a booth there, and he sat under it in the shadow, till he might see what would befall the city.E Giona si parti dalla città, e si pose a sedere da levante della città, ed ivi si formò un frascato, e stava al coperto sotto di esso, per istare a vedere quel, che avvenisse alla città.And Ionas went out of the citie, and sate against the East part of the citie: and he made himself a bowre there, and he sate vnder it in the shadow, til he might see what would befal to the citie.Et egressus est Jonas de civitate, et sedit contra orientem civitatis: et fecit sibimet umbraculum ibi, et sedebat subter illud in umbra, donec videret quid accideret civitati.
6And the Lord God prepared an ivy, and it came up over the head of Jonas, to be a shadow over his head, and to cover him (for he was fatigued): and Jonas was exceeding glad of the ivy.E il Signore Dio avea preparato un'ellera, la quale si alzò a coprire la testa di Giona, e a fargli ombra, e custodirlo (perocché egli era scalmanato.) E fece grandissimo piacere a Giona quell'ellera.And our Lord God prepared an iuie tree, & it came vp ouer the head of Ionas, to be a shadow ouer his head, and to couer him: for he had laboured: and Ionas reioyced vpon the iuie with great ioy.Et præparavit Dominus Deus hederam, et ascendit super caput Jonæ, ut esset umbra super caput ejus, et protegeret eum (laboraverat enim): et lætatus est Jonas super hedera lætitia magna. 7But God prepared a worm, when the morning arose on the following day: and it struck the ivy and it withered.E il Signore alla punta del dì seguente mandò un vermicciuolo, che punse l'ellera, ed ella si seccò.And God prepared a worme in the rysing of the morning against the morrow: and it stroke the iuie, and it withered.Et paravit Deus vermen ascensu diluculi in crastinum: et percussit hederam, et exaruit. 8And when the sun was risen, the Lord commanded a hot and burning wind: and the sun beat upon the head of Jonas, and he broiled with the heat: and he desired for his soul that he might die, and said: It is better for me to die than to live.E nato che fu il sole, il Signore ordinò, che si levasse un vento caldo, che abbruciava: e il sole batteva sui capo di Giona, ed ei veniva meno, e si desiderava la morte, e disse: È meglio per me il morire, che il vivere.And when the sunne was risen, our Lord commanded an hotte, and burning winde: and the sunne beate vpon the head of Ionas, and he broyled for heate: and he desired for his soule to dye, and sayd: It is better for me to dye then to liue.Et cum ortus fuisset sol, præcepit Dominus vento calido et urenti: et percussit sol super caput Jonæ, et æstuabat: et petivit animæ suæ ut moreretur, et dixit: Melius est mihi mori quam vivere. 9And the Lord said to Jonas: Dost thou think thou hast reason to be angry, for the ivy? And he said: I am angry with reason even unto death.Ma il Signore disse a Giona: Credi tu di aver ragione di disgustarti per ragion di quell'ellera? E quegli disse: Mai si, che io son disgustato fino alla morte.And our Lord sayd to Ionas: Art thou angrie wel, thinkest thou, for the iuie? And he sayd: I am angrie wel euen vnto death.Et dixit Dominus ad Jonam: Putasne bene irasceris tu super hedera ? Et dixit: Bene irascor ego usque ad mortem.
10And the Lord said: Thou art grieved for the ivy, for which thou hast not laboured, nor made it to grow, which in one night came up, and in one night perished.E il Signore disse: Tu t'inquieti per l'ellera, per cui non hai avuto fatica alcuna, né la hai fatta crescere, ed è nata in una notte, e in una notte se n'è andata.And our Lord sayd: Thou art sorie for the iuie, wherin thou hast not laboured, nor made it to grow, which in one night came forth, and in one night is perished.Et dixit Dominus: Tu doles super hederam in qua non laborasti, neque fecisti ut cresceret; quæ sub una nocte nata est, et sub una nocte periit: 11And shall I not spare Ninive, that great city, in which there are more than a hundred and twenty thousand persons, that know not how to distinguish between their right hand and their left, and many beasts?E io non avrò compassione di Ninive città grande, nella quale sono più di cento venti mila uomini, i quali non sanno discernere dalla mano destra, e la sinistra, e gran numero di giumenti?And shal not I spare Niniue the great citie, wherin are more then a hundred twentie thousand men, that know not what is betwen their right hand and their left, and manie beastes?et ego non parcam Ninive, civitati magnæ, in qua sunt plus quam centum viginti millia hominum qui nesciunt quid sit inter dexteram et sinistram suam, et jumenta multa ?
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Challoner
Troubled. His concern was lest he should pass for a false prophet; or rather lest God's word, by this occasion might come to be slighted and disbelieved. (Challoner)
He conjectured that God would spare the penitent Ninivites, and feared lest prophecies should be deemed uncertain. But this doubt is solved by observing that some are conditional, (chap. 3:4., and Jeremias 18:8.) as it proved here. When the people relapsed, they were afterwards destroyed, Nahum i., etc. (Worthington) (Chap. 3:10.)
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Calmet
Went, or "had gone," waiting for the city's ruin. (Calmet)
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Challoner
The Lord God prepared an ivy. Hederam. In the Hebrew it is kikajon, which some render a gourd; others a palmerist, or palma Christi. (Challoner)
Haydock
This latter is now the common opinion. St.Jerome explains it of a shrub growing very fast in the sandy places of Palestine. He did not pretend (Calmet) that hedera, or ivy, as Aquila translates, (Haydock) was the precise import; but he found no Latin term more resembling, (Calmet) as he observes here and in his letter to St. Augustine, who had informed him that a certain bishop of Africa having read his version publicly, the audience was surprised at the change; and the Jews, "either through ignorance or malice," decided in favour of the old Greek and Latin version of gourd, which [the] Protestants retain. (Haydock)
Calmet
But this does not grow so soon no more than the ivy. The palma Christi, or ricinus, does. The Egyptians call it kiki, and the Greeks selicy prion. See Pliny, [Natural History?] 15:7. Its foliage is thick, and its trunk hollow. (Calmet)
But how came St. Jerome to be unacquainted with this plant? or why did he substitute one false name for another?
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Hot. Hebrew also, "eastern and sultry," (Haydock) or silent, (Calmet) which instead of refreshing, served only to increase the heat, (Haydock) and to raise dust. Septuagint, Syriac, etc., agree with the Vulgate.
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Calmet
Death. The spirit of prophecy changes not the temper. (Calmet)
Worthington
Jonas had reason to be grieved, and so had God to shew mercy. In this history and prediction, who would have thought that Jonas had been a figure of our Saviour's death and resurrection, if he himself had not declared it? (Matthew xii.) (Worthington)
St. Paulinus
The prophet comes out of the fish alive, as Christ does from the tomb. He was cast into the sea to save those on board; Christ dies for the redemption of mankind. Jonas had been ordered to preach, but did not comply till after his escape; thus the gospel was designed to be preached to the Gentiles, yet Christ would not have it done till he had risen, Matthew 15:26. The prophet's grief intimates the jealousy of the Jews; as his shade destroyed, points out the law, which leaves them in the greatest distress. The very name fish, ichthus, is a monogram of "Jesus Christ, the Son of God, a Saviour, (Calmet) or crucified." (Haydock) (St. Paulinus, ep. 33.)
St. Augustine
Hence Jonas most strikingly foreshewed Christ. (St. Augustine, City of God 18:30.)
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Was exceedingly troubled, etc.... His concern was lest he should pass for a false prophet; or rather, lest God’s word, by this occasion, might come to be slighted and disbelieved.
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The Lord God prepared an ivy.... Hederam. In the Hebrew it is Kikajon, which some render a gourd: others a palmerist, or palma Christi.
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THE PROPHECY OF MICHEAS
MICHEAS, of Morasti, a little town in the tribe of JUDA, was contemporary with the prophet ISAIAS: whom he resembles both in his spirit and his style. He is different from the prophet MICHEAS mentioned in the third book of Kings, chap. 22. For that MICHEAS lived in the days of king ACHAB, one hundred and fifty years before the time of EZECHIAS, under whom this MICHEAS prophesied.
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Ionas coniectured by their penance that God vvould for this time spare Niniue, and so vvas afflicted fearing that both this, and other prophecies should be reputed vn certaine. But this doubt is solued, vnderstanding Gods threates to be conditional as before. ch 3 v. 4. and so it proued. For they falling againe into former sinnes vvere afterwards destroyed Nahum. 1. 2, & 3.
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Concordance Psal. 58. Ioel. 2.
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Ionas had iust cause to be greued; & so God had iust cause of compassion, that the citie should not perish. In this prophecie, vvhich is also an historie, vvho could haue thought that Ionas had bene a figure of our Sauiours death, and resurrection, vnles himself had so expounded it? Mat. 12.
greued.
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Tertullian † AD 220 The Five Books Against Marcion 2.24
… and He did it not.” In accordance with which Jonah himself says unto the Lord, “Therefore I fled before unto Tarshish; for I knew that Thou art a gracious God and merciful, slow to anger, and of great kindness, and repentest Thee of the evil.”
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St Jerome † AD 420 Jerome's Apology for Himself Against the Books of Rufinus 1.30
… I ask him to name a single person whose reputation I have disparaged, or whom, according to an art practised by my opponent, I have galled by pretended praise. But, if I speak against ill-disposed persons, and wound with the point of my pen some Luscius Lanuvinus or an Asinius Pollio of the race of the Cornelii,
St Augustine of Hippo † AD 430 Letters of St. Augustin 71.5
… one of our brethren, having introduced in the church over which he presides the reading of your version, came upon a word in the book of the prophet Jonah, of which you have given a very different rendering from that which had been of old familiar to the senses and memory of all the worshippers, and had been chanted for so many generations in the church.
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St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 43.42
… like Jonah and David, he wished in himself to die
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St Ambrose of Milan † AD 397 Selections from the Letters of St. Ambrose 20.25
… I added that the just man had been willing even to incur blame, in order not to see or denounce the destruction of the city. And because the sentence was mournful he was also saddened that the gourd had withered up. God too said to the prophet: “Art thou sad because of the gourd?” and Jonah answered: “I am sad.”
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St Justin Martyr † AD 165 Dialogue with Trypho 107
… which came up in a night, and perished in a night. And shall I not spare Nineveh, the great city, wherein dwell more than six score thousand persons that cannot discern between their right hand and their left hand; and also much cattle?’
St Jerome † AD 420 Against the Pelagians 3.6
… but his sorrow was proved to be ill founded, since he would rather speak truth and have a countless multitude perish, than speak falsely and have them saved. His position was thus illustrated:
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St Irenaeus of Lyons † AD 202 Against Heresies 4.28.3
… Those men, doubtless, who do not believe, nor submit themselves to God. And again, who are they that have been saved and received the inheritance? Those, doubtless, who do believe God, and who have continued in His love; as did Caleb [the son] of Jephunneh and Joshua [the son] of Nun, and innocent children,
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 37
… i. 11 ); that is, that He might confer the favor on many. And often he asks for their prayers. See also what God says with regard to the Ninevites: “And shall not I spare that city, wherein dwell more than six score thousand persons?” (
St John Chrysostom † AD 407 Homilies on Second Corinthians 2
… Whence also he said, “He also granted to you my safety.” For ofttimes also God is abashed by a multitude praying with one mind and mouth. Whence also He said to the prophet, “And shall not I spare this city wherein dwell more than six score thousand persons?” (
St Jerome † AD 420 The Letters of St. Jerome 107.6
… how much more must they be responsible for them when, still unweaned and weak, they cannot, in the Lord’s words, “discern between their right hand and their left:”
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1. And Jonas was afflicted – when forty days had elapsed, he saw his oracle frustrated, and Nineveh not overthrown, as he himself had predicted. Various authors give various causes for the affliction: first, St. Jerome and Remigius hold that he was afflicted out of love for his own people, because he knew that the salvation of the Gentiles would be the ruin of Israel. When therefore he saw God exhibiting mercy to the Ninevites, he believed it would be withdrawn from the Jews, and God's wrath would threaten them; and for this reason he grieved so greatly. Second, Arias holds that he grieved because the Assyrians were spared, since he knew that through them the Israelites would be punished and laid waste. But this is said without foundation. Third, Vatablus holds that he grieved because the Jews, incited by so many threats of the Prophets, were so hardened against repentance, whereas the Ninevites were so ready for it, that struck by his one oracle, they gave themselves entirely to fasting, sackcloth and ashes. But Jonas gives another cause. I say therefore that he was afflicted because he saw God sparing the Ninevites who repented, and consequently his oracle, by which he had predicted that it would be overthrown, rendered vain and false, and therefore he feared he would be mocked, and held to be a false prophet. Excessive and indiscreet love of his own honor was the cause of this affliction, impatience and anger of Jonas: whence he wishes to die rather than to live with ignominy, as Theodoret says. So also Theophylactus, Albert, Clarius, Dionysius and others. So also St. Ephrem, sermon On Jonas, who introduces the Ninevites thus consoling Jonas: "Do not be saddened, O Jonas, but rejoice, because we are living a new life; through you indeed we have found good things, through you we have known the God of all. You have not lied, do not fear: for our wickedness has been destroyed, and faith has been exalted in your hand. For the angels in the heights are filled with joy, deservedly you yourself upon the earth ought to glory and exult in this, because God rejoices over us in the heavens." Note: Jonas wishes for a just thing, whence he does not sin mortally: for he wishes that the Ninevites be punished for their past sins, and that the sentence of God pronounced against them not be revoked, even if they repent; thus indeed a judge hangs a thief for thefts, even if he repents. But because he wishes this with indiscreet zeal, and for a vain end; namely that he might consult his own honor with such great damage to the Ninevites, he sins venially. That these things are so is evident from the words of Jonas, and from the words of God rebuking him, verse 11, when He says: "And shall not I spare Nineveh, that great city, wherein are more than a hundred and twenty thousand men? repentance to those who had strayed from the faith, heard from the Emperor Constantine: "O Acacius, set up a ladder from earth to heaven, and ascend alone through it to heaven." Thus the Ecclesiastical History, part II, chapter IV, relates it. Another in a similar case heard from a holy man: "If this erring one had stood before you with your blood, as he stood before Christ, would you not receive him and gather him, nor would you allow him to be exposed outside the fold of the Church to the prey of wolves." The Apostle had a sounder and more discreet and pious zeal toward the Jews who persecuted him, while he wished to become anathema from Christ for them, Rom. IX, 1; and Moses praying for the people who had adored the golden calf, saying: "Either forgive them this sin, or if you do not, blot me out of your book which you have written," Exod. XXXII, 32; and Joseph kissing with tears his brothers by whom he had been sold, and nourishing them throughout his whole life, Gen. XLV, 1.
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Vers. 5. And Jonas went out. – Castro thinks there is a hysteron proteron here, and these words should be placed in their proper order in chapter III, before verse 6. For he holds that Jonas, his preaching finished as if his mission were completed, immediately went out of the city, and in a hut awaited the fortieth day, that he might see the outcome of the matter, as is said here. So also Theodoret, Lyra and Dionysius. But I say there is no hysteron proteron here, and that Jonas was not afflicted and grieving before, but after the fortieth day following the continued repentance of the Ninevites, because his oracle concerning the overthrow of Nineveh would not be fulfilled, went out of the city, and there awaited the fuller outcome of the matter; that he might see whether God would revoke his sentence entirely, or only in part: for he hoped God would at least inflict some calamity upon them. But when he saw God sparing them entirely, murmuring he spoke, and heard those things which are narrated here. These things are evident from the context itself, and the series of the narrative, and from verse 10, where Jonas is rebuked by God, because he grieved that God spared the city: therefore he went out after the fortieth day, when he saw God would not inflict the evils upon the city which he had threatened, not before: for before he did not know whether God would spare the city, indeed he thought He would not spare it.
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Verse 6. A gourd – which would join itself to the shelter erected by Jonah, and add to it a new and greater shade. Add that the gourd not only provides a shelter against the heat of the sun, but also has the power to dispel the heaviness of the head contracted from heat and weariness (whence it says: "For he had labored,") – for which reason also those reclining at table, when heated by wine, were formerly crowned with ivy, so that they might dispel the heaviness of the head, drowsiness and heat. Hence among the gentiles ivy was sacred to Bacchus, as is evident from II Maccabees, chapter VI, verse 7. The Septuagint, the Syriac, both Arabic versions and Pagninus translate it as a gourd: for a gourd, because it is cold and has broad leaves, produces great shade, and that shade is cold. Wherefore, when St. Jerome translated it as ivy, St. Augustine disputed with him in his letter 10 to St. Jerome, because some would object to this change and create tumult in the Church; indeed, Calvin openly accused St. Jerome of unfaithful translation and imposture. "And Canthelius," says St. Jerome, "is said to have accused me at Rome long ago of sacrilege, because I translated ivy for gourd." St. Jerome responds that Aquila, Symmachus and Theodotion also translated it as ivy. For in Hebrew it is kikaion, which in Syriac and Punic is kikeia and elkeroa (whence also the Talmudists, according to the testimony of R. David, call kikaion that which in Arabic is called alkerua), and it is a kind of shrub in Palestine, having broad leaves in the manner of a vine leaf, and very dense shade, which sustains itself by its own trunk and spreads most rapidly, especially in sandy places, and wonderfully, if you cast the seed into the ground, it grows quickly into a tree, and within a few days what you saw as a plant you behold as a small tree. Since this has no name in Greek and Latin: We, says St. Jerome, following Symmachus, Aquila and Theodotion, translated it by a new name, ivy (lest, if we had put the Hebrew name kikaion, the reader might imagine beasts of India, or the mountains of Boeotia, or I know not what monster and portent), and this fittingly: because kikaion spreads most rapidly and covers and shades, as ivy does. Add from Theophrastus, book III, chapter XVIII, and from Matthiolus in Dioscorides, book II, chapter CLXXV, that one species of ivy has a larger leaf, which does not creep but stands by itself, and grows into a tree; as kikaion does. Thus we call fish wolves, dogs, sea-horses: because they are similar to terrestrial wolves, dogs and horses. For the same reason the Septuagint translated kikaion as gourd, giving it a new name; because it spreads and shades, and is healthy like a gourd; concerning which there is a common proverb: "A gourd is healthier;"; although truly kikaion is neither a gourd nor our ivy. Wherefore R. David, and from him Arias and those who Rabbinize, divine, or rather err, who think kikaion is that which the Greeks call kiki, which we call castor-oil plant, or the palm or hand of Christ, on account of the articulation of the leaves, which are broad leaves and placed for shade. For the castor-oil plant is a poisonous herb, and consequently its shade is also poisonous. Who would believe that God prepared for His Prophet a poisonous herb for shade, when there were so many other salutary ones at hand? Finally, the names of herbs, stones, trees and animals among the Hebrews are common to diverse and many species. Wherefore kikaion, says Ribera and Sanchez, is common to shrubs which grow quickly and produce foliage suitable for making shade: whence our translator rendered it ivy; the Septuagint translated it gourd; others, cucumber; others, plane tree, etc. Symbolically, ivy is a symbol of the vanity of the world, and of every worldly thing and hope. For of this ivy it is said in verse 10, in the Hebrew: "It was a child of the night, and a child of the night perished," that is, it was born in one night, and also perished in one night. Is not honor, pomp, delights and riches of the world a child of the night, which come in one night, last one night; indeed often pass away and perish in that very night? Just as a worm suddenly ate away the ivy, so often disease, death, hatred, slander, robbery, etc., take away the goods of the world. Do you think you rest securely in your riches? You are deceived: you rest under the shade of ivy, the worm of adverse fortune will eat away this ivy; and your shade, your vain and shadowy hope will vanish. Hence God, as to Jonah, so also to the rich, the honored, etc., often removes and takes away this shade; so that men may see that all hopes are vain, which they place in these goods of theirs outside of God. See what I said concerning the apple and the worm born in it at Amos, chapter VIII, 1. Again, ivy properly so called binds and ensnares trees with the tightest embrace, and in ensnaring them, kills them: the same thing is done to lovers by pleasures, and often by mistresses. Wherefore in ancient Rome it was unlawful for the Flamen Dialis to touch ivy, and indeed it was not even permitted to name it: so that they might signify how great purity and chastity, as well as freedom, ought to befit a priest. For to love, as well as to entangle the mind in earthly things, is mere servitude. Hence the proverb: "More ambitious than wanton ivy." From this also ivy is called because it adheres, and because it follows whatever is nearest. Ivy, says Festus, is named from the fact that it adheres, or because it seeks what is produced, or because it consumes that to which it has attached itself, which was thought to be under the protection of Liber the father, because as he is always young, so this remains green; or because, just as he binds the minds of men, so does this bind all things. Wine therefore, honor and desires, which bind the mind, are ivy, and therefore hostile to man: as "ivy," says Pliny, lib. XVI, cap. XXXIV, "is hostile to the tree, sufficiently— Similar is the case with the gourd, as the Septuagint translates it, and its shade, concerning which hear Theophylactus: "The shade of the gourd," he says, "is the glory of this world; which, like the flower of hay, refreshes us in the heat of afflictions, and therefore is sought by us: but a worm strikes it in the morning, namely our conscience reminding us, and showing us the sense of our sins. For it itself, as if placing before our eyes a sensible worm of the bones and heart, showing us our crimes, and teaching us that we are worthy of grave punishments, strikes the desire for glory, and persuades that of the Prophet: I will bear the wrath of the Lord, because I have sinned against him. And a little later: Because I have sinned, I am beaten with scourges." For he had labored. – Jonah in the heat of his body, going about and preaching in the burning sun and more in the heat and pain of his mind, because he saw his oracle made void.
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7. God prepared a worm. – Both the Syriac and Arabic: God commanded a worm; commanded, that is, ordained, disposed, incited, impelled: for natural instinct in Scripture is called a command. By the worm understand either a caterpillar, as Theophylactus, or a wood-worm, as Arias; or rather some other extraordinary one, more biting and voracious than ours. For that this worm was not ordinary is evident from the fact that it suddenly ate away the ivy at dawn, so that it withered and fell, before the sun grew hot and struck the head of Jonah: but a single natural and ordinary worm cannot do this so quickly. Note here: For the rising of daylight the Chaldean clearly translates, at the rising of the dawn, namely the day following the preceding day and its night, in which the ivy had been born. Allegorically St. Jerome and St. Augustine, epist. 49, Quæst. VI: Jonah, that is, the Old Testament, had a shelter of ivy, that is, earthly promises, which were shadows of future things in the new law; Christ cut these down, who is the very truth, and arises without any seed, and says: "I am a worm, and not a man," Psalm. XXI, which is inscribed: For the taking up of the morning. "A worm," says St. Augustine, "is Christ, on account of the humility of the flesh, perhaps also on account of the Virgin's childbirth. For this animal is usually born from flesh, or from any earthly thing without any intercourse. He is of the morning, because he rose at dawn." Jonah, with the ivy cut down, grieves; thus the Jews, with the law of Moses cut down, mourn, nay, they are indignant at Christ and Christians. Again symbolically St. Jerome: There are, he says, those who understand the worm and the burning wind to be the Roman— leaders who, after the resurrection of Christ, utterly destroyed Israel.
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Vers. 8. 8. The Lord commanded a hot wind. – In Hebrew, a wind קדים kadim, that is, Eastern, namely the Eurus, which is hot, burning and scorching. Thus Pagninus and the Zurich Bible. And he was faint. – Zurich Bible: And he was almost overcome with heat; for there must have been an immense heat which impelled him to seek to die. Whence the Septuagint translates: And he was distressed and his soul was forsaken, as the Complutensian and Royal have it; although the Roman has: And he was distressed, and he was weary of his life; the Chaldean: And he suffered a fainting of mind. Tropologically, just as the ivy which made shade for Jonah, eaten away by the worm, was struck by the burning sun on the head of Jonah; so also your strength, O man, eaten away by disease or old age, death will strike you.
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Verse 9. 9. I am angry even unto death. – Well, that is, greatly; or rather, justly and deservedly. Whence Pagninus translates: My anger is vehement unto death; the Zurich Bible: My anger is just, so that I even desire to die; the Septuagint: I am greatly saddened even unto death. For just as vehement sadness drove Christ to say: "My soul is sorrowful even unto death," that is to say, the sadness is so great that it almost deprives me of life and takes it from me: so also vehement anger drives men to wish for and love death; especially if they are prevented from removing the difficulty on account of which they are angry: for then vehement anger produces vehement sadness, grief and desperation. Jonah grieves over the shade of the ivy; thus many grieve and contend "over the shadow of an ass," as is commonly said, that is, over a matter of little or no importance. Aristophanes in the Wasps and Plutarch in the Life of Demosthenes relate the fable from which this proverb arose. Apuleius also mentions it in the book On the Golden Ass. They say that Demosthenes, when the judges were paying little attention, in order to make them attentive, told a fable, saying: A certain man had hired an ass by which to be carried from Athens to Megara; on the journey, with the sun burning at midday, having no other shelter, he sat down under the ass with his baggage removed, covering himself with its shadow. But the driver would not allow this: driving the man away and shouting that the ass was hired, not the ass's shadow. The other likewise from the opposite side contended, asserting that the ass's shadow had also been hired. From quarreling it came to blows, thence to law and tribunal. Having said this, Demosthenes suddenly descended and departed. Called back by the judges to narrate the rest of the fable, he said: "Is it then about the ass's shadow that you wish to hear, men, while you are reluctant to hear about the cause of a man's life in peril?"
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Verse 10. 10. Thou art grieved for the ivy, for which thou hast not labored, – that is to say, If thou art so grieved over the ivy, a vile herb, which is quickly born and quickly perishes, when cut down; how much more ought thou to grieve with me and repent over the destruction of so great a city, and so many hundreds of thousands of souls, as many as are in Nineveh, and to have mercy on them when they repent, and to spare them? Thus today there are not lacking nobles who grieve more at the death of a horse than of a servant; indeed, who kill servants in the cultivation of fields, sheep, birds, and prefer to lose a man rather than a falcon, horse, or hawk. Beautifully St. Ephrem, in the sermon On Jonah: "The gourd now becomes for you in place of a teacher, from which learn wisdom and prudence, and how great is the force of divine clemency. Thou sparest the gourd, and I the city. Let thy hut be a mirror of the city. Thou seekest a despised hut, and I utterly overthrow a city? Where is thy right judgment, O Jonah? Dost thou esteem the gourd more worthy than the city? Over a vile gourd thou showest the affection of compassion, and toward the city thou exhibitest thyself most hard and most severe?" And a little later he continues the history of Jonah thus: "And having gathered together, they repented and adored him, and offered him gifts with their tithes. The king opened his treasures, and gave him very honorable gifts; Jonah was celebrated with one voice of all, and entering into the royal chariot sat down." Then he adds that the king sent men who would honorably bring Jonah back to Jerusalem, and treat him comfortably in lodgings; whom he himself, approaching Jerusalem, greeted with a kiss and embrace, and having given them his blessing, sent home: for he was unwilling to permit them, although they begged much, to enter the holy city, lest they should see idols and scandals of their nation. Which was born under one night, and perished under one night. – In Hebrew: Which was the daughter of night, and the daughter of night perished, that is, which was born in one night and perished in one night. Thus Vatablus and Pagninus. Clearly the Chaldean: Which was in this night, but perished in the following night. For in the first night the ivy was born, which on the following day, when the sun burned, protected Jonah from the heat with its shade; in the following night ending, namely at dawn, a worm by God's command ate away the ivy. Whence the rising sun afflicted Jonah, so that he was hot and wished to die. Therefore these things were accomplished in the space of two days.
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11. One hundred and twenty thousand men. – In Hebrew, twelve רבו ribbo, that is ten thousands, that is 120 thousand: for twelve times ten make one hundred and twenty. Thus the Septuagint, Pagninus, the Zurich Bible which translates it, twelve myriads: for a myriad contains ten thousand; otherwise if you take a myriad for a million, it will be false. For who would believe there were twelve millions of infants in Nineveh? for a million contains ten times a hundred thousand. Who know not what is between the right hand and the left, – that is good and evil. It is a proverb. This phrase is taken from children: "Who know not whether the right hand or the left is stronger, and more suited to any use; because they have not yet had experience: for equally at that time, because they have recently come forth from the womb, each little arm, each hand is altogether weak," says Rupertus, who mystically adapts this to those who know not what difference there is between God's truth and men's falsehood. From this place theologians, and namely Gabriel Vasquez, III part. Question LXVIII, art. 8, disp. CCLIV, cap. III, rightly refutes the Lutherans, who teach that we are justified precisely by faith from the work of the one working, not by sacraments from the work worked: sacraments therefore are employed only to this end, that they stir up the faith of the recipient, by which he is justified: and therefore little children, who in baptism are cleansed from original sin and justified, must elicit an act of faith by which they are justified, just as St. John the Baptist elicited it in his mother's womb, Luke I, 44. For this dogma is not only against all experience, but also against Scripture in this place, which teaches that little children know not what is between the right hand and the left, that is do not discern between good and evil. For if they had faith, they would certainly discern between good and evil. For faith discerns virtues from vices, eternal things from temporal, God from creatures. For, as the Apostle says in Hebrews XI, 1: "Faith is the substance of things to be hoped for, the evidence of things that appear not." Wherefore this dogma of Luther seemed so foolish to the Anabaptists, that they preferred to teach that little children ought not to be baptized; but one should wait until they grow up, and are capable of reason, and elicit an act of faith by which they are justified, rather than admit that little children can use reason. Behold into what straits, into what absurdities heresy drives the Novatians. Wherefore St. Augustine, lib. I On the Merits and Remission of Sins, cap. XXXV, laughs at certain Pelagians, who said that actual sins were in infants. For we experience, he says, that they are so destitute of the use of mind, that they do not even feel where they are, and lying beside themselves with breasts, when hungry they can weep rather than suck: indeed they know neither the breasts themselves, nor anything else. How can they know God, who know neither breasts, nor mother? Morally, learn here how much more merciful God is than even a holy man, and how much better it is to have recourse to God's tribunal than to men's. If Jonas had been judge in the cause of the Ninevites, he would have pronounced the sentence of death upon all, although penitent, on account of their past crimes, because God had pronounced this before their penitence; but God pronounces the contrary sentence, by which he absolves them from death on account of their penitence. Thus David, when presented by Nathan with the choice of sword, famine and pestilence, chose pestilence, saying: "It is better that I fall into the hands of the Lord (for his mercies are many), than into the hands of men," II Kings XXIV, 14. Therefore Seneca errs, lib. II On Clemency, cap. V, saying "that mercy is a vice of the faint-hearted, succumbing to the appearance of others' evils." More truly Aristotle, lib. II Rhetoric, cap. VIII: "The wise man, he says, is merciful, the foolish man is unmerciful and shameless." This is what the Church professes in the Collect of the Tenth Sunday after Pentecost: "O God, who dost manifest thy almightiness chiefly by sparing and showing mercy, multiply thy mercy upon us, that running to thy promises, thou mayest make us partakers of heavenly goods." Whence the Gothic Bible here at the end of Jonas adds, and concludes it with this sentence: "But I will spare and have mercy on them, for my name is great." Again, God here teaches Jonah and all of us to conform ourselves to the divine will in all things, so that when He commands some work, we immediately undertake and pursue it eagerly and courageously; but when He commands us to cease, or when He frustrates that work of its fruit and effect, we immediately cease with a tranquil mind, and patiently bear that our work and labor is deprived of its end and fruit by Him. For what do we seek, except to do the will of God, and to conform ourselves to Him in all things? But the will of God now is that you leave off the work begun, indeed that you destroy it; therefore you must acquiesce to Him: otherwise you serve not the will of God, but your own fancy and desire. And in this matter consists the perfection of a holy soul, that in all acts and events, both adverse and prosperous, with full resignation each one humbly and entirely resigns himself to God, and acquiesces in whatever happens, and receives it from God's hand with a tranquil, indeed joyful mind; finally, he rejoices that in this matter God's will is fulfilled, and says with St. Job: "The Lord gave, and the Lord hath taken away, as it hath pleased the Lord so it is done, blessed be the name of the Lord." Thus Abraham, commanded to immolate his son, drew his sword against him; but when he perceived himself recalled by the angel at God's command, he immediately sheathed his sword; and just as he was not saddened when he received from God the command to immolate his son, so neither was he gladdened when he heard God revoking this command and sparing his son, both of which were acts of a great and heroic soul, surrendering itself entirely to God, and therefore indifferent and prepared for all things. Thus St. Louis, by God's inspiration, crossed over into the Holy Land, that he might restore it to God and the Church: but when all the fruit of this his endeavor was frustrated, indeed when he was captured, he rested tranquilly in God's good pleasure. Surely this tranquility of acquiescence was equal to, indeed greater than the magnanimity of so great a work and expedition. St. Francis, impelled by God's instinct, went into Egypt that he might convert the Sultan, or be granted the laurel of martyrdom by him, when neither succeeded, returned tranquilly, resigning himself entirely to God's will. Other Saints did the same. Wherefore St. Ignatius, founder of our Society, had so transferred his will into God's will, that he said: "If by any chance the Society begun by me, and promoted by such labors, should be dissolved or perish, after spending half an hour in prayer, I would, God helping me, suffer no distress from that matter, than which nothing sadder could befall me." Saints therefore allow themselves to be turned and turned about by the will of God, just as a horse is turned and turned about by its rider.
Machine translation from the Latin, not reviewed.
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v. 4 « Et afflictus est lonas afflictione magna et iratus est ;
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v. 9 et oravit ad Dominum et dixit : obsecro, Domine, nwunquid non hoc est verbum meum, cum adhuc essem in terra mea? propler hoc praeoccupavi ut. fugerem dn. Tharsis ; scio enin, quia tu. Deus clemens et misericors es, patiens et multae miserationis et ignoscens super malitia » ; — hebr. ad verbum : et male fuit Ionae malo maqno i. e. vehementer ei molestum fuit, gravissime tulit, id scil. quod 3,10 refertur, parci urbi. Cur ea Domini clementia ei adeo displicuerit, S. Hier. causam affert, non quod gentium multitudini salutem inviderit, sed quod videns conversionem gentium de salute Israelis desperaverit (cf. Deut. 32, 34 — sim. Haimo, Rup. Kaulen, Trochon). At non deprehenditur; qualem nexum inter Ninivitarum conversionem et reprobationem Iudaeorum eo iam tempore propheta intercedere putaverit. Probabilior est aliorum sententia, Ionam extimuisse, ne de sua auctoritate actum esset, ne falsitatis testis, mendax ac praestigiator haberetur (Cyr. ! Theod. Theod. M. Theoph. Alb. Sanct. Lap. Mar. Sa, Tir.), vel ne Dei sui gloria propter vaticinium non impletum detrimentum caperet (sim. Aib. Schegg ). At re accuratius perpensa. etiam .haec explicatio non potest probari. Nam, uti 3,9 ostendit, Ninivitae sperabant ruinam posse averti poenitentia. Quare cum tanto studio opera poenitentiae subirent, nullo modo credi potest, illos vel Domino vel prophetae vitio vertere velle, si ruina non evenerit. Sed dices : etsi Ninivitae id non essent facturi, Ionas tamen tale detrimentum timere potuit et aegre ferre, quod vaticinium adeo determinate promulgatum eventu careret. Concedo equidem haec non sine probabilitate dici. At si ipsa verba Ionae perpenderis apparet, Ionam statim ab initio rite intellexisse, tale vaticinium non semper et ubique debere impleri, immo eum probe perspexisse, Deum qua sit clementia ruinam aversurum, simulac poenitentiae indicia viderit. Haec enim de Deo opinio causa fuit, cur fugam arripere conatus sit. Tali autem clementia Dei honorem Dei vel existimationem prophetae in periculum vocari, Ionas nullibi prodit. Praeterea ea quae a Domino fit correptio (v. 10) Ionam in eo peccasse ostendit, quod ex animo in Ninivitas offenso eorum ruinam et interitum exoptarit. Aegre igitur tulit, quod inimicis populi sui, qui Israelitis iam clades intulerant, a Domino parceretur. Ideo fugit, ne ipsa sua praedicatione eos interitui eriperet. Hanc mentem verbis suis querulosis aperit: se suspicatum esse, rem ita eventuram, sicuti nunc factum est : scil. fore, ut. Ninivitae ea annuntiatione terrore perculsi ad preces et obsecrationes confugiant, quo facto Deus parcat ; quare mandato Dei se subtráhere voluit. I Yumquid non hoc est verbum meum i. e. nonne ita mecum ratiocinatus sum, uti nunc accidit ? LXX sensum rite exprimunt ; nonne hi erant sermones, (vel hae rationes), quos locutus sum (scil. apud me) cy c$zcx ci ^eves; Adnotat S. Hier. : « hoc quod nos interpretati sumus obsecro et LXX transtulerunt & 95, in hebr. legitur ^38, quae mihi videtur interiectio deprecantis significare blandientis affectum. Quia igitur oratio eius, dum se dicit iuste fugere voluisse, quodammodo ijniustitiae arguit Dominum, querelas suas obsecrationis exordio temperat. Scivi te hoc esse facturum : non ignorabam misericordem, propterea severum et truculentum nuntiare nolebam ». Quod autem id non evenit, quod ipse et annuntiavit et ut fieret exoptavit, animum prophetae tanto implet fastidio, ut ipsum taedeat vitae v.S «et nunc Domine, tolle quaeso animam meam a me ; quia melior est mihi mors quam vita » , — merito S. Cyr. pusillanimitatem prophetae h. l. accusat et : « orans mortem in praesens, de oeconomia et providentia divina propemodum non leviter conqueritur; quae res periculo non caret et mentem sanctam haud decet ». Sed ne durius de Iona iudices !, veteris foederis tempora et imperfectionem recogita. Dein Ionas praecipitis indolis fuisse videtur ; id iam ex fugae consilio satis colligitur; talium autem hominum est, sicuti facilius successu efferuntur et ad immodicam laetitiam proni sunt, ita eventu contrario nimium deiici et statim in desperationem agi, quia quaecumque illis adversantur, nimia iudicii exaggeratione et immoderantia quadam percipere solent. Blande et leniter revocare studet Deus prophetam ab animi impatientia et ira impote
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v. 4 « et dixit Dominus : putasne bene irasceris tu » ? — i. e. an tu rationabiliter irasceris (Aib.) ? Studet eum inducere, ut ipse de se iudicet et agendi modum ex rationis ac pietatis norma perpendat nimia animi irati commotione abiecta (cf. Rib.). Eam animi tractandi artem bene expendit S. Hier. : « et rationabiliter non ei dicit : male iratus es, vel contristatus es, ne videretur reprehendere contristatum ; nec rursum : bene iratus es aut contristatus ; ne suae sententiae contrairet ; sed interrogat ipsum, qui iratus est et contristatus, ut vel causas irae respondeat vel moeroris, aut si ille tacuerit, verum Dei iudicium ex eius silentio comprobetur ». LXX ferunt : «i eyoóga AsAórneat o) ; notat Theod. : « clarius hoc Sym. interpretatus est ; dixit enim : &pa Buato, Durifnc ; ceteri vero dixerunt : el xaAcx; dvvf»; ; h. e. considera tecum num iustas tristitiae occasiones habeas ? Et hoc quidem loco iubet eum ratiocinando invenire tristitiae consolationem ; in fine vero prophetiae et non iustam eius tristitiam arguit et sententiae suae probabilem rationem ostendit ». Cf. etiam cod. syr. hexapl. ad h. 1.
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v. 8 « Et egressus est lonas de civitate et. sedit contra orientem civitatis et fecit sibimet umbraculum ibi et sedebat subter illud in umbra, donec videret, quid accideret civitati » ; — sperabat enim Deum sáltem aliquam plagam inflicturum (cf. Cyr. Theod. M. Lap.) vel Ninivitas mox bene incepti immemores fore et ita poenam incursuros (cf. Kaulen). — At Deus clementissimus aptissimum ad morbi naturam et aegrotantis affectum seligit remedium (cf. Sanct.) ;
lonas tacet. Non audet affirmare, se bene irasci ; sed ex ipsa hac interrogatione spem novam concipit fore, ut aliqua saltem castigatio urbi infligatur. Illa enim interrogatio etiam in eum sensum accipi potest : num recte irasceris, quia non s/atim ruina sequitur? num propterea 1. Insuper recogita, idem flagitasse a Dco Eliam 3 Reg. 19, 4. potes concludere, iam nullo supplicii genere urbem esse castigandam ? num tu omnia mea puniendi consilia perspecta habes? nonne ante tempus te irae committis? Atque hoc sensu ! Ionas quaestionem est interpretatus, id quod elucet ex eo, quia saltem aliquid infortunii urbi eventurum nunc exspectat :
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v. 6 « et praeparavit Dominus Deus hederam ; et ascendit. super caput lIonae, ut esset umbra super caput eius et protegeret eum ; laboraverat enim. Et laetatus est Ionas super hedera laetitia magna » ; — hebr. ut liberaret eum a malo suo ; id quod S. Hier. de aestu solis explicavit; sed nil obstat, quominus scopum indicari 'dicamus, ad quem Dominus plantam adhibere voluit, ut scil. Ionas a mala animi affectione, a morbo animi curaretur. Verba ipsa hanc explicationem omnino suadent. (Schegg). De planta ita disserit S. Hier. : « pro cucurbita ? sive hedera in hebr. legimus ciceion ... est autem genus virgulti vel arbusculae, lata habens folia in modum pampini et umbram densissimam, suo trunco se sustinens, quae in Palaestina creberrime nascitur et maxime in arenosis locis; mirumque in modum, si sementem in terram ieceris, cito confota surgit in arborem et intra paucos dies quam herbam videras arbusculam suspicis » ?. Recentiores fere consentiunt, intelligi ricinum, vel palmam Christi (cf. Calm. Schegg, Kaulen, Keil, Trochon ) et multa sunt in ricino, quae «à Kikaion bene conveniant, velut crescendi celeritas, altitudo arbusculae, foliorum magnitudo umbram densam praebens (Ges. Thes. p. 1214; Fillionl. c. p. 16). Ionas de illa planta valde laetatur, cum opportunam ei offerat umbram et commodam habitationem. « Perpende etiam hinc simplicitatem et candorem animi eius; tristitiam cepit magnam, quia quae vaticinatus fuerat re ipsa non eveniebant ; rursum gaudio magno super olere et herba perfusus est. Mens innocens et, ad dolorem et ad hilaritatem flexilis est » (Cyr.). Accedit alia gaudii ratio, quam Sanct. tangit. In miro enim isto incremento quasi pignus videt sui voti : « gaudebat etiam quod putaret voto suo responsurum esse Deum, quod coniectabat ex eo non fuisse repudiatum, quod ipsi tam promptum tamque opportunum umbraculum praeter omnem exspectationem praebuisset » (Sanct.). Verum aliter res cessit ; v. "1 «et paravit, Deus vermem ascensu diluculi in crastinum et percussit hederam et exaruit.
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v. 8 Et cum ortus fwisset sol, praecepit Dominus vento calido et urenti et percussit sol super caput Lonae et aestuabat ; et petivit animae suae ut. moreretur et dixit : melius est mihi mori quam vivere »;— in hebr. et paravit (immisit) Elohim — hoc enim nomine Deus rerum naturalium creator ac gubernator vocari solet ; quare etiam v. 6 in hebr. Iahve Elohim et v. '] Elohim, quo nomine quoque eius ad Ninivitas habitudo designatur ; cf. 3, 5. 10 — in hebr. proprie ventum silentem i. e. quietum, quo solis aestus magis'sentitur ; ventus ortentalis est urens ; LXX xpocíxa&ev xóptoq à 0e2q aveUgatt xaócuvog coyxalovct, Quo vento calido ita percussus est Ionas, ut animo deficeret (hebr.). De verme confer quae narrant, calidioribus diebus tenui cadente pluvia, in ricino generari erucas nigras magna multitudine, eius folia per unam noctem subito depascentes, ut nudae modo costae supersint (cf. Ges. 1. c.). Quare tota ista narratio ad rerum naturalium eventus plane est conformata. Ionas autem animi taedio quod leviusculae rei amissione experitur, denuo prodit praecipitem atque inconstantem animi indolem.
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V. 9« Et dixit Dominus ad JJonam : putasne, bene irasceris tu. super hedera ?et dixit : bene irascor ego usque ad. mortem » ; — parva scil. consolatione spoliatus statim denuo animum despondet et ira et acrimonia victus contra Dominum non sine murmure ius suum quod laesum putat, tuetur. Bene Calm. : «vides hinc vividam, acrem, subitamque Ionae naturam ». At hac ipsa querela impotenti suam ipse pronuntiavit et confirmavit condemnationem :
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v. 40 « et dixit Dominus : tu doles super hederam, in qua non laborasti neque fecisti ut cresceret, quae sub una nocte nata est et sub una nocte periit ;
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v. 44 et egonon parcam Ninive civitati magnae, in qua sunt plus quam centum viginti millia hominum, qui nesciunt, quid sit inter dexteram et sinistram suam et iumenta multa » ? — lonas suo ipsius affectu captus et convictus est. « Te, inquit Deus, utar iudice ; considera itaque an aequum sit te quidem ob cucurbitam dolere, cuius colonus non fuisti, me autem tantae urbi non parcere, quae a me condita est » (Theod. Theoph.) ; « si enim-.tu tristaris, immo extrema aegritudine conficeris, quia tibi stirps emarcuit, quomodo ego populosissimae urbis... rationem nullam habeam ? ... re parva igitur tantopere contristatus benignitatem divinam, si illustrissimis civitatibus et innumerabilium incolarum plenis clementer ignoscere velit, amplius ne accuset » (Cyr. sim. Sanct.). Quare Deus, ut hoc argumentum ! magis constringat prophetam, illorum mentionem facit, qui nihil peccarunt, quia nondum usum habebant rationis ; « nam sine ulla contradictione maius est homo unus, immo et iumentum unum anima et sensu vigens, quam 120 millia hederarum vel cucurbitarum ... at ille super ariditate unius hederae magis irascebatur, quam super eversionem doleret si evenisset secundum suam prophetiam 1420 millium hominum multorumque iumentorum, et qui irascebatur non servari sibi hederam, in qua ipse non laboraverat, aequanimiter tulisset, ut subverteret Deus tot homines totque iumenta quae creaverat » (Rup.). Ignorant, quid. sit inter dexteram et sinistram, « propter innocentiam et simplicitatem, ut lactentem monstret aetatem, et relinquat intellectui, quantus sit numerus aetatis alterius, cum tantus sit parvulorum » (S. Hier.) ; ita infantilis aetas, rationis nondum compos, describitur, uti ex Deut. 1, 39. Is. 1, 16; 8, &colligi potest et fere omnes interpretes agnoscunt (cf. Cyr. Theod. Theod. M. Theoph. Alb. Rib. Sanct. Schegg, aout etc.). Intra quos annos numerus iste parvulorum contineatur, aliqui quaerunt. Keil parvulos non posse rite et certe discernere inter dexteram et sinistram nisi septimo aetatis anno expleto opinatur, sed in hac re certe hallucinatur, cum iam in nostris parvulis licet sub frigidiore coelo spirent, maior intelligentiae vis deprehendatur. Si annos aetatis intellexeris usque ad quartum, fortasse recte computabis. Inde quoque coniicere licet incolarum numerum; alii eo numero ducentas myriades incolarum (2 milliones) colligunt ; alii multo minus, sexcenta millia, cum pueri plerumque quinta pars hominum sint, qui civitatem componunt (Calm. Keil, Trochon). « Quia vero etiam iumenta nominat parcendumque illis existimat, hoc quoque ex bonitate magna proficiscitur. Si enim iustus ipsorum iumentorum animas miseratur atque hoc etiam ad laudem eius facit, quid mirabile, si ipse universorum Deus parcit et miseretur etiam eorum » (Cyr.)? Narratio abrupte concluditur. Sed facile intelligitur, Ionam argumentum ad hominem percepisse, magno pudore erubuisse, Deum misericordem adorasse'et secundum eius misericordiam etiam sui animi erga gentes affectus composuisse : « misereris omnium quia omnia potes et dissimulas peccata hominum propter poenitentiam ; diligis enim omnia quae sunt et nihil odisti eorum quae fecisti, nec enim odiens aliquid constituisti aut fecisti » (Sap. 11, 24. 25). « Hoc summi Dei responsum si tacita mente recogito, nescio, magisne inenarrabilem patris clementiam, an immensam moderatoris sapientiam adorem. Quis enim non agnoscat, hoc loco rerum omnium Dominum misericordiam sibi tamquam peculiarem numinis sui proprietatem vindicare! De sapientia autem quid dicam? Contemplare, quomodo universa Ionae actio his prudentissime dictis diiudicetur » (Kaulen p. 11). Erat Michaeas ! propheta oriundus ex Morescheth, vel, ut S. Her. scribit (secutus Mopasos(? LXX) « Morasthi?, qui usque hodie iuxta Eleutheropolim urbem Palaestinae haud grandis est viculus », unde sortitus est cognomen Morasthites, quo simul ab aliis distinguitur, quibus nomen Michaeae inditum erat. . Munere functus est prophetico 2n diebus loathan, Achaz et Ezechiae (4, 1); igitur aequalis Isaiae prophetae, quocum in eandem morum corruptionem invehitur (cf. 2, 41 et Is. 28, 1; 3, 2-11 et Is. 3, 12; 5, 11. 20. 93; 99, 9-12 ; Mich. 6, 6-8 et Is. 4, 14 etc.). Ioathan rex quidem « fecit quod erat placitum coram Domino » (4 Reg. 13, 34), verum populus « adhuc delinquebat » (2 Par. 21, 2) ; quae scelerum colluvies Achaz impii regis exemplo et idololatria in immensum aucta est ; Achaz enim nominatur, statim v. 8. 10. 12 53*v3 dicitur, et idem advertes, si ex una parte 2 Par. 18, ambulavit in via regum Israel et deos alienos multo cum studio coluit (cf. 4 Reg. 16, 3-18. 2 Par. 28, 2 seq.). Quare eius tempora potissimum reprehendit Michaeas, dum dicit « et custodisti praecepta Amri et omne opus domus Achab et ambulasti in voluntatibus eorum » (6, 16). Eum tempore quoque Ezechiae vaticinatum esse, praeter libri inscriptionem ex ler. 26, 18 seq. discimus ; siquidem tempore Ieremiae animis seniorum alte insedit, quod urbem iri destructum etiam rege Ezechia praedixerat !. Argumenti prophetici summam et vim Michaeas literis consignavit ea brevi complexus, quae muneris rationem secutus per multos annos populum docuerat. Tria pro temporum conditione proponit : scelera reprehendit, annuntiat iudicia divina et punitiones, reparationem et salutem messianicam vaticinatur. Atque horum singula tribus orationibus eadem formula distinctis (audite 1, 2 ; 3, 1; 6, 1) magis magisque declarat. Et in prima quidem oratione Dominum exhibet plenum maiestate ac potentia ad iudicium progredientem propter peccata Samariae et Ierusalem i. e. utriusque regni, quod ruina et vastitate percutiendum hostibusque tradendum sit. Non sine ingenti dolore prophetico spiritu cladem longe lateque per Iudaeam serpentem cernit, quam multiplici paronomasia usus variis oppidorum nominibus memoriae causa affigit. Talem vero calamitatem meriti sunt propter peccata et multiplicem iniustitiae. malitiam. Verum Deus populum suum reducet ex exsilio (cp. 1 et 2). In altera oratione primo crimina principum, pseudoprophetarum, sacerdotum accuratius perstringit poenamque declarat : propter hoc causa vestri Sion quasi ager arabitur et lerusalem quasi acervus lapidum erit, et mons templi in excelsa silvarum (3, 19). Ruinae subiungit instaurationem messianicam et gloriosam, ita ut triplici calamitati. triplex instaurationis modus comparetur : nons domus Domini sublimis erit ; ad eum confluent omnes gentes, indeque doctrinam, sanctitatem, pacem, beatitatem haurient ; Jerusalem populorum copia abundabit; ad Sion revertetur potestas regia. Sed antequam ad tale gloriae ac salutis fastigium perveniatur, variae calamitates subeundae erunt et persccutiones et oppressiones, donec venturus sit dominator in Israel, oriundus ex Bethlehem, qui et hostes superabit et suos summa felicitate ac pace donabit (cp. 3 - 5). — Uti in hac oratione omnium ordinum peccata distinctius enumerantur, ita exitium quoque imminens accuratius et fere per singula supplicia delineatur atque instauratio messianica illustrius , uberius, splendidius praedicitur. In tertia demum oratione scena quasi forensi instructa testibusque advocatis Dominus disceptationem init cum populo, quem beneficiis recensitis stupendae ingratitudinis convincit. Propheta nomine populi se imparem profitetur ád talia beneficia rependenda; quare Deus normam aperit, qua gratus animus sit probandus. À qua norma cum populus absit longissime, utpote fraudi et avaritiae et cognatis sceleribus implicitus, grave denuntiatur ab hoste barbaro supplicium et summa quaedam vastitas, qua humana omnia corruent et omnia vincula socialia et domestica rumpentur. Tali calamitate oppressis una remanet spes in solo Deo figenda, spes scil. instaurationis, quae in eo consistit, ut urbe restituta et gentium separatione sublata omnes ad Sion accedant. Dum hostium et contumacium regio conculcationi traditur, populus Dei i. e. grex Domini omni pascitur securitate et abundantia et mira Dei protectione sospitatur, ita ut gentes haec Dei mirabilia cernentes admiratione et stupore afficiantur. — Concludit propheta precatione indolem regni messianici praeclare describens, quae peccatorum deletione, largitione gratiae et veritatis continetur (cp. 6 et ')). — Peccata in prioribus reprehensa iam acrius hac oratione perstringuntur facta oppositione divinorum beneficiorum et mentione iniecta, quam frustra immissae fuerint priores castigationes. Exitium vero imminens in illa societatis humanae ac familiae dissolutione proposita novo quodam modo depingitur; via autem ad instaurationem clarius docetur contineri spe, patientia, humili submissione ; ipsa demum instauratio ita describitur, ut indoles spiritualis expressius notetur. Si hanc quam tres inter se orationes habent habitudinem rite expenderis, ipsa sententiarum dispositione tres revera orationes indicari, tres libri partes designari facile mecum consenties. Ita plerique etiam dividunt. Pauci duas tantum partes statuunt cp. 1 - 856 et "1; verum 2, 12. 13 ipsa instaurationis annuntiatione partem concludi et absolvi, iam ex analogia quae aliis in partibus indubie cernitur, concludi debet ; insuper eo vaticinio apte emollitur ruinae denuntiatio et fastigium cernitur muneris prophetici, a quo cp. 3 ad initium et ad scelerum reprehensionem vates revertitur. Neque cum aliis cp. 4 - 3 incl. coniungere possumus. Nam praeter rationem modo assignatam cap. 3 sermo non concluditur, quia triplici ruinae triplex ex adverso statim opponitur instauratio. Schegg tres orationes ordine suo ad trium regum tempora (1, 1) referri censet. At, cum orationum argumentum ita sit cognatum et in subsequentibus magis magisque determinetur et explicetur, equidem minime ausim orationes ita inter se separare. Summam in eis cerno colARG. — Libri inscriptione praemissa omnes populi attendere iubentur ad divinum iudicium, ad quod exercendum Deus terribili maiestate, a qua omnis creatura tremit et quasi colliquescit, summaque potentia sese accingit propter scelera in utroque regno, israelitico scil. et iudaico, admissa (1, 1-3). Quare ruina et spoliatio denuntiatur primo regno israelitico, quod videlicet exemplo suo in perversitate praeivit : Samaria, regni caput, destruetur omnesque opes quibus abusi sunt ad idololatriam diripientur. Haec vero percussio regni isreelitici etiam regno iudaico demum in exitium verget, quare propheta summo dolore illam catastrophen mente praesagit: (4, 6-9). Iam quam late futurum sit, ut serpat calamitas per Iudaeam, exemplis compluribus calamitosis (quaeex variorum oppidorum nomine et significatione petit, ad vivum describit, paronomasiae artificio alte memoriae et animis imprimit) et luctu universali deplorat (1, 10-16). Dein huius calamitatis causas accuratius subiungit ; ostendens iniustitiam et. violentiam, qua et Deo obsistunt et homines misera servitute opprimunt ; quare exitium minime effugient ; idque tam certo imminet, ut iam nunc illud propheta cantico lugubri ct proverbiali proponat (2, 4-5). Hanc ruinam falsis promissionibus promovent pseudoprophetae, quibus populus fallaci securitati innixus adstipulatur. At vana spes! Deus enim normam veri iustique sequitur, illi vero iniustitiis et oppressionibus toti sunt dediti, quare e terra promissionis eiicientur. Prophetam (alia vaticinantem utique aspernantur, illis adhaerescentes, qui prospera polliciti vitiis ipsorum blandiuntur (2, 6-11). Sed Deus suum populum non penitus abiicit : congregabit dispersum, reliquias reducet, gregem suum optimis donabit pascuis ; ipse enim tamquam victor iter pandens ante eos praeibit, quem expedite sequentur (2, 12. 13).
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.