The glory of the church of Christ, by the conversion of the Gentiles. The Jews shall be carried captives to Babylon, and be delivered again.
Manie Gentiles shal beleue in Christ: 6. and lastly the multitude of Iewes. 8. In the meane time the two tribes shal be caried into captiuitie, and be deliuered againe.
1And it shall come to pass in the last days, that the mountain of the house of the Lord shall be prepared in the top of the mountains, and high above the hills: and people shall flow to it.Ma egli avverrà, che alla fine de' giorni il monte della casa del Signore sarà fondato sulla cima de' monti, e si alzerà sopra i colli, e là correranno in gran numero i popoli.AND it shal be: In the later end of dayes there shal be the mount of the house of our Lord prepared in the toppe of mountaines, and high about the hilles: and peoples shal flow to it.Et erit: in novissimo dierum / erit mons domus Domini præparatus in vertice montium, / et sublimis super colles: / et fluent ad eum populi, 2And many nations shall come in haste, and say: Come, let us go up to the mountain of the Lord, and to the house of the God of Jacob: and he will teach us of his ways, and we will walk in his paths: for the law shall go forth out of Sion, and the word of the Lord out of Jerusalem.E a lei correranno in fretta molte genti, e diranno: Venite, andiamo al monte della casa del Signore, e alla casa del Dio di Giacobbe, ed egli ci insegnerà le sue vie, e noi seguiremo i suoi sentieri: perocché da Sionne uscirà la legge, e la parola del Signore da Gerusalemme.And manie nations shal hasten, & shal say: Come, let vs goe vp to the mountaine of our Lord, & to the house of the God of Iacob: & he wil teach vs of his wayes, and we shal goe in this pathes: because out of Sion shal the law goe forth, and the word of our Lord out of Ierusalem.et properabunt gentes multæ, et dicent: / Venite, ascendamus ad montem Domini, / et ad domum Dei Jacob: / et docebit nos de viis suis, / et ibimus in semitis ejus, / quia de Sion egredietur lex, / et verbum Domini de Jerusalem. 3And he shall judge among many people, and rebuke strong nations afar off: and they shall beat their swords into ploughshares, and their spears into spades: nation shall not take sword against nation: neither shall they learn war anymore.E giudicherà molti popoli, e correggerà nazioni potenti, ancor rimote; ed elle spezzeranno le spade per farne de' vomeri, e le aste per farne delle vanghe: non impugneranno la spada un popolo contra l'altro, e non istudieranno più il mestiere delle armi.And he shal iudge betwen manie peoples, and he shal rebuke strong nations vnto a far of: and they shal cut their swordes into culters, and their speares into spades: nation shal not take sword against nation: and they shal no more learne to make battel.Et judicabit inter populos multos, / et corripiet gentes fortes usque in longinquum: / et concident gladios suos in vomeres, / et hastas suas in ligones: / non sumet gens adversus gentem gladium, / et non discent ultra belligerare. 4And every man shall sit under his vine, and under his fig tree, and there shall be none to make them afraid, for the mouth of the Lord of hosts hath spoken.E ciascuno sederà sotto la sua vite, e sotto il suo fico senza aver timore di alcuno, perchè il Signore degli eserciti di sua bocca ha parlato;And euerie man shal sitte vnder his vine, & vnder his figtree, and there shal be none to make them afrayd: because the mouth of the Lord of hosts hath spoken it.Et sedebit vir subtus vitem suam et subtus ficum suam, / et non erit qui deterreat, / quia os Domini exercituum locutum est.
5For all people will walk every one in the name of his god: but we will walk in the name of the Lord, our God, for ever and ever.Perocché tutti i popoli cammineranno ciascuno nel nome del suo Dio; ma noi cammineremo nel nome del Signore Dio nostro in eterno, e di là dall'eterno.Because al peoples wil walke euerie one in the name of his God: but we shal walke in the name of the Lord our God for euer and euer.Quia omnes populi ambulabunt / unusquisque in nomine dei sui; / nos autem ambulabimus / in nomine Domini Dei nostri, / in æternum et ultra. 6In that day, saith the Lord, I will gather up her that halteth: and her that I had cast out, I will gather up: and her whom I had afflicted.In quel giorno, dice il Signore, io riunirò (meco) colei, che zoppicava, e richiamerò colei, che era stata espulsa, e umiliata da me:In that day, saith our Lord; I wil gather her that halteth: and her that I had cast out, I wil gather vp, & her whom I had afflicted.In die illa, dicit Dominus, / congregabo claudicantem, / et eam quam ejeceram colligam, / et quam afflixeram: 7And I will make her that halted, a remnant: and her that had been afflicted, a mighty nation: and the Lord will reign over them in Mount Sion, from this time now and forever.E a lei, che zoppicava, darò degli avanzi, e di lei, che era stata in affanni, ne farò una nazione robusta, e sopra di loro regnerà il Signore nel monte di Sion, da questo punto fino all'eternità.And I wil make her that halted into a remnant: and her that had laboured into a mightie nation: and our Lord wil reigne ouer them in mount Sion, from this time now and for euer.et ponam claudicantem in reliquias, / et eam quæ laboraverat, in gentem robustam: / et regnabit Dominus super eos in monte Sion, / ex hoc nunc et usque in æternum. 8And thou, O cloudy tower of the flock, of the daughter of Sion, unto thee shall it come: yea the first power shall come, the kingdom to the daughter of Jerusalem.E tu torre del gregge caliginosa, figliuola di Sion, sino a te verrà, verrà il primo impero, il regno della figliuola di Gerusalemme.And thou the towre of flocke, clowdie of the daughter of Sion shal come to thee: and the first powre shal come the kingdom to the daughter of Ierusalem.Et tu, turris gregis nebulosa filiæ Sion, / usque ad te veniet, / et veniet potestas prima, / regnum filiæ Jerusalem. 9Now, why art thou drawn together with grief? Hast thou no king in thee, or is thy counselor perished, because sorrow hath taken thee as a woman in labour.Perchè adesso ti raggrinzi per la tristezza? forse non hai tu re, od è mancato il tuo consigliere, onde il dolore ti strazia come una partoriente?Now why art thou drawne together with pensifnes? why, is there not a king to thee, or is thy counselor perished, because sorow hath apprehended thee as a woman in trauel?Nunc quare mœrore contraheris ? / numquid rex non est tibi, / aut consiliarius tuus periit, / quia comprehendit te dolor sicut parturientem ?
10Be in pain and labour, O daughter of Sion, as a woman that bringeth forth: for now shalt thou go out of the city, and shalt dwell in the country, and shalt come even to Babylon, there thou shalt be delivered: there the Lord will redeem thee out of the hand of thy enemies.Soffri, ed affannati, o figliuola di Sion, come una donna di parto; perocché adesso tu te n'anderai dalla città, e abiterai in altro paese, e passerai fino a Babilonia: ivi sarai liberata, ivi ti riscatterà il Signore dalle mani de' tuoi nemici.Sorow thou & labour ô daughter of Sion as a woman in trauel: because now shalt thou goe out of the citie, and shalt dwel in the countrie, and shalt come euen to Babylon, there thou shalt be deliuered: there our Lord wil redeme thee out of the hand of thine enemies.Dole et satage, filia Sion, quasi parturiens, / quia nunc egredieris de civitate, / et habitabis in regione, / et venies usque ad Babylonem: / ibi liberaberis, / ibi redimet te Dominus de manu inimicorum tuorum. 11And now many nations are gathered together against thee, and they say: Let her be stoned: and let our eye look upon Sion.Ma adesso si non radunate contro di te molte genti, le quali dicono: Sia lapidata costei, e i nostri occhi veggano la rovina di Sion.And now manie nations are gathered together vpon thee, which say: Let her be stoned: and let our eye looke vpon Sion.Et nunc congregatæ sunt super te gentes multæ, quæ dicunt: / Lapidetur, et aspiciat in Sion oculus noster. 12But they have not known the thoughts of the Lord, and have not understood his counsel: because he hath gathered them together as the hay of the floor.Ma a costoro sono ignoti i disegni del Signore, e non conoscono i suoi consiglj, ed ei gli ha ragunati come nell'aia la paglia.But they haue not knowne the cogitations of our Lord, and haue not vnderstood his counsel: because he hath gathered them together as the haye of the floore.Ipsi autem non cognoverunt cogitationes Domini, / et non intellexerunt consilium ejus, / quia congregavit eos quasi fœnum areæ. 13Arise, and tread, O daughter of Sion: for I will make thy horn iron, and thy hoofs I will make brass: and thou shalt beat in pieces many peoples, and shalt immolate the spoils of them to the Lord, and their strength to the Lord of the whole earth.Sorgi, figliuola di Sion, e tribbia; perocché io darò a te corno di ferro, e unghie di bronzo; e tu stritolerai molte genti, e offerirai al Signore le loro rapine, e le loro sostanze al Signore di tutta la terra.Arise, and thresh ô daughter of Sion: because I wil make thy horne of yron, and thy hoofes I wil make of brasse: & thou shalt breake in peeces manie peoples, and shalt kil the spoiles of them to our Lord, and their strength to the Lord of the whole earth.Surge, et tritura, filia Sion, / quia cornu tuum ponam ferreum, / et ungulas tuas ponam æreas; / et comminues populos multos, / et interficies Domino rapinas eorum, / et fortitudinem eorum Domino universæ terræ.
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Worthington
Last days. This sometimes means after this, Isaias 9:1. But here it denotes the time which shall elapse from Christ till the day of eternity. The Jews allow that this prediction regards the Messias, though they will not explain it of Jesus Christ. Their exceptions are well refuted by Ribera. (Worthington)
It is plain that it can be verified nowhere else, but in the Church of Christ; though some expressions may, as usual, refer to the return of the captives. Isaias 2:2. etc., had already used the like terms under Ozias. Juda is here comforted, after its ruin had been denounced.
4:2
Haydock
Jerusalem. No other nation ever embraced the Jewish law. But all received the gospel, (Calmet) which was first preached at Jerusalem, by people of that country. (Haydock)
Tertullian
"We are of yesterday, and we fill all your places." (Tertullian)
4:3
Calmet
Judge, or "rule" (Judges 8:22.) as Christ does over all. (Calmet)
Calmet
Plough-shares. Hebrew, "scythes," (Haydock) or "coulters." (Worthington) (Mart. 14:34.) (Calmet)
Challoner
Learn, etc. The law of Christ is a law of peace; and all his true subjects, as much as lies in them, love and keep peace with all the world. (Challoner)
Worthington
They will sustain injuries meekly, 1 Corinthians vi. (Worthington)
Calmet
When Christ appeared, the Roman empire enjoyed peace. (Calmet)
Virgil
Aspera tum positis mitescent saecula bellis, etc. (Virgil, Aeneid i.)
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Fig-tree. Such a happiness would not suit the ambitious, Zacharias 3:10.
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Calmet
And ever. After the captivity the Gentiles continued to worship idols, and the Jews had a greater aversion for them; but when the gospel was propagated, idols fell into contempt, and the Jewish law was at an end, while heretics were varying continually. The Church alone is stable, and built upon the rock. (Calmet)
4:6
Calmet
Halteth, as the synagogue did, (3 Kings 18:21.) bringing nothing to perfection, (Hebrews 7:19.) while the Gentiles were abandoned to idolatry. From both Christ chose his Church, Acts 21:20., etc. (Calmet)
Worthington
The Jews will be at last converted. (Worthington)
4:7
Remnant, or numerous progeny.
Haydock
Afflicted. Hebrew and Septuagint, "repudiated," (Calmet) or "cast off." (Haydock)
4:8
Cloudy. Hebrew." fortress, or ophel," a tower or wall near the temple, 2 Esdras 3:27.
Calmet
Flock. Jerusalem was no better, after the Chaldeans had destroyed it, 4 Kings 17:9. Yet there Zorobabel, the Machabees, and Christ displayed their power. It was the cradle of the Church. Some take this to refer to Bethlehem, as [in] Micheas 5:2. (Calmet)
Haydock
Shall it come. Septuagint add, "from Babylon." After the captivity the Jews shall flourish, as the Church shall prove victorious over all her persecutors. (Haydock)
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Calmet
No king, after Sedecias was taken. (Calmet)
Worthington
The two tribes shall be led into captivity and released, ver. 12. (Worthington)
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4:12
Haydock
Hay. Protestants, "sheaves." (Haydock)
People were thus often trodden to death by oxen. (Athen. 12:5.)
4:13
Haydock
Brass. Fear nothing. The Jews did not attack the army of Cambyses, (Ezechiel 38:21., and 39:10.; Calmet) at least at first. (Haydock)
Calmet
But what God did for them is attributed to them. (Calmet)
Calmet
Immolate. Septuagint, "devote to the Lord their multitude, and," etc. Protestants, "gain," (Haydock) or what spoils they have taken. (Calmet)
4:3
Neither shall they learn, etc.... The law of Christ is a law of peace; and all his true subjects, as much as lies in them love and keep peace with all the world.
4:1
The Ievves confesse this prophecie to be of Christ the promised Messias: but denie it to be of our Sauiour IESVS of Nazareth, framing for their purpose diuers arguments, which the lerned may see very vvel confuted by Doct. Franc. Ribera, in this place. The later dayes are this whole time from Christ to the end of the vvorld, which is the last time or state, after which shal be no other state of time, but eternitie. Though in some places, the later dayes, or last dayes, signifie the time that folovveth after the thing then mentioned. as. Isa. 9. v. 1. 2 Tim. 3. v. 1.
Concordance Isa. 2.
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True and sincere christians loue & kepe, peace, yea rather sustaine iniuries with meeknes then contend one against an other. 1 Cor. 6.
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Al such quiet patient people as vvalke in the name of God our Lord, wil kepe this peace, yea euen vvith them that hate peace. P• 119. suffering persecution with alacritie of minde. Heb. 10. v. 34. S. Iren l. 4. c 67. aduers haeres. S Iustin. Apolog. 2. pro Christian. S. Cyril in hunc. locū.
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The Iewes shal be at last conuerted to Christ.
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Concordance Soph. 3. Luc. 1. Dau. 7.
4:8
Captiuitie of the two tribes.
4:12
The relaxation from captiuitie.
4:1
St Justin Martyr † AD 165 Dialogue with Trypho 109
… And it shall come to pass in that day, that I will assemble her that is afflicted, and gather her that is driven out, and whom I had plagued; and I shall make her that is afflicted a remnant, and her that is oppressed a strong nation. And the Lord shall reign over them in Mount Zion from henceforth, and even for ever.’ ”
Origen † AD 254 A Letter from Origen to Africanus 1
… for a law shall go forth from Zion, and a word of the Lord from Jerusalem. And He shall judge among many people, and rebuke strong nations; and they shall beat their swords into ploughshares, and their spears into pruning-hooks: nation shall not lift up a sword against nation, neither shall they learn war any more.”
St Augustine of Hippo † AD 430 City of God 18.30
… Many nations shall go, and shall say, Come, let us go up into the mountain of the Lord, and into the house of the God of Jacob; and He will show us His way, and we will go in His paths: for out of Zion shall proceed the law, and the word of the Lord out of Jerusalem. And He shall judge among many people, and rebuke strong nations afar off.”
4:2
St Irenaeus of Lyons † AD 202 Against Heresies 4.34.4
… “For out of Zion shall go forth the law, and the word of the Lord from Jerusalem; and He shall rebuke many people; and they shall break down their swords into ploughshares, and their spears into pruning-hooks, and they shall no longer learn to fight.”
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 1.11
In Micah: “For the law shall go forth out of Sion, and the word of the Lord from Jerusalem. And He shall judge among many peoples, and He shall subdue and uncover strong nations.”
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 59
2. I write this after reading the memoranda submitted by your piety, which I could wish had not been written at all, so that not even any record of these things should go down to posterity. For who ever yet heard the like? Who ever taught or learned it? For ‘from Sion shall come forth the law of God, and the word of the Lord from Jerusalem
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 40
… Thus you will make two very great gains; you will make known to the other his sin, and you will deliver yourself from evil company. But if David the Great say unto you, Come and let us rejoice in the Lord; or another Prophet, Come and let us ascend into the Mountain of the Lord;
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St Methodius † AD 311 The Banquet of the Ten Virgins; or Concerning Chastity 10.5
… for he says, “The fruit of the Spirit is love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance;” which, on account of their great pleasantness, the prophet calls figs. Micah also says, “They shall sit every man under his vine and under his fig-tree; and none shall make them afraid.”
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1. AND IT SHALL BE: IN THE LAST DAYS. — I have said in Isaiah II, according to the common opinion of the Fathers, that the time of the Messiah is called the last, in Hebrew אחרית acharit, that is, following, posterior, consequent, succeeding: because no other law, no other Church, no other religion, sacrifices and sacraments will succeed to Him, just as that succeeds to the old law and the Synagogue, to the Mosaic sacraments and sacrifices; these succeeded to the law and ordinance of nature. Again, this same time of the Messiah is the last for Sion and the Jews, because it began in their destruction, when they themselves were utterly destroyed and overthrown by Titus and the Romans: which destruction will last until the end of the world, as Daniel predicted in chapter ix, last verse. The Jews therefore err in expecting their Messiah from this place, who at the end of the world, as another Solomon, would restore to them Jerusalem, the temple and their former kingdom. Moreover, some Catholics also err with Theodoret, thinking these things were fulfilled in the return of the Jews from Babylon. Others think it was under King Hezekiah the pious, who restored and increased the worship of God in Sion, sending legates throughout all Judea, who said: "Come to the sanctuary of the Lord, which He hath prepared for ever," II Paralipomenon chapter xxx, 8. For the things which are here spoken of are far more august than that they should apply to Hezekiah, Cyrus, Esdras, etc. Add: Hezekiah sent these legates in the first year of his reign, as is evident from II Paralipomenon chapter xxix, and from Josephus, book IX of Antiquities, chapter iii. But Micah predicted these things after the sixth year of Hezekiah, as I said in the preceding chapter, last verse; nor does he predict what has already been done, but what was still to come. It is therefore of faith that this place is to be understood literally of the time of Christ, and of the Church and the law of the Gospel. For thus all the Fathers interpret it, whom I cited in Isaiah II, and Christophorus a Castro cites them at length here. restoration through Christ. This sense concurs with the former, and comes to the same thing. PREPARED. — In Hebrew נכון nachon, that is, first, founded, established, solidified, so that no force, indeed not even the gates of hell can overthrow it; second, nachon, that is, true and certain; because the Church teaches nothing false, but is the foundation and pillar of truth, I Timothy chapter III, 15; third, nachon, that is, straight, erect, which has nothing crooked and twisted: for the Church teaches the straight way of virtue and salvation, and directs and guides the mind straight to heaven to God; fourth, nachon, that is, prepared, disposed, ordered; because in the Church all things are rightly and decently ordered, and through the Church militant the faithful are prepared and ordered for the triumphant, namely from grace to glory, from earth to heaven, from merit to reward. Finally, nachon is the same as whole, perfect, directed, ordered, and therefore proceeding prosperously, happily and fortunately. On the top of the mountains, — as if to say, This mountain, namely the Church of Christ, will transcend all laws, schools, doctrines, instructions, religions, synagogues of the Jews and philosophers, which appeared to stand out among men like mountains, and so will surpass, indeed will tread upon and subject to itself, whatever is high and sublime under the sun. This mountain denotes that the doctrine and life of Christ and the Church are arduous and heavenly. AND PEOPLES SHALL FLOW UNTO IT, — in troops like a river. Whence Justin Against Trypho reads: And peoples shall put a river in it, as if to say, All nations will run to the Church, by steps not of the body, but of the mind and spirit. It is a miracle if waters from a valley ascend and flow to a mountain: so it is a miracle that earthly nations ascend to the Church, whose doctrine and life are mountainous, arduous and heavenly; namely, the powerful and high grace of Christ effects this, as being sent down from heaven. Just as therefore waters drawn from fountains through channels into a valley, in the valley leap up and ascend almost to the height of their origin; so these waters of heavenly grace derived into valleys, that is into the hearts of men, cause them to leap up with them to heaven, and to enter upon and embrace heavenly life. To this pertains that saying of Euripides in Medea: "Upward are borne the sources of the sacred rivers." THE MOUNTAIN SHALL BE THE HOUSE OF THE LORD, — that is, the house of the Lord built on a mountain, which is none other than the Church of Christ, begun and founded on the mountain of Sion. It is a hypallage; for thus the mountain of the temple is called the temple of the mountain Sion, in Isaiah chapter xxx, 29: "He that goeth," it says, "with a pipe, to enter into the mountain," that is, into the temple, "of the Lord to the mighty one of Israel." Similar passages are Psalm XLVII, 2; Psalm LXXIII, 2, and elsewhere. Second, properly, "the mountain of the house of the Lord" is the mountain of Sion itself, on which, just as Solomon of old built a corporeal temple, so Christ built His spiritual one and antitype, namely the Church, and began it. For the Prophet promises the restoration of the mountain and temple destroyed by the Chaldeans, and
4:2
2. AND THEY SHALL SAY: COME, AND LET US GO UP TO THE MOUNTAIN OF THE LORD (that is to say, the Gentiles, having seen and heard the miracles, innocence, sanctity and heavenly doctrine of the apostles and the faithful, will exhort one another saying: Come, let us go up to the Church, let us be enrolled in it; for it itself is a mountain, and Sion and the temple of God, there) HE SHALL TEACH US OF HIS WAYS (that is, his ways; it is a Hebraism), AND WE SHALL WALK (that is, we shall walk in the steps of the mind, not of the body) IN HIS PATHS, — that is to say, God in the Church shall teach us his will and his laws; and shall give grace, that we may fulfill them in will and in deed: for this is to go or to walk in the ways and paths of God. Whence the Septuagint according to St. Jerome translates: He shall show us his way; St. Justin in Against Trypho: They shall enlighten us, namely the Gentiles and many peoples. Because from Sion shall go forth the law, — namely the law of grace and of the Gospel of Christ: for the Apostles, having received the Holy Spirit in Sion on the day of Pentecost, going forth thence into various provinces, preached the law of Christ to all nations. These words can be understood either as the Gentiles exhorting one another to the Church, that is to say, Let us go up to Sion, that is to the Church born in Sion; because thence proceeds and shall proceed the law of grace and salvation, or as the prophet Micah, that is to say, Therefore shall all nations flow to Sion, because they shall see that there is no other law and true faith than that which proceeds from Sion, which namely is announced by the Apostles proceeding from Sion, as I Micah predict and assert. Thus Lyra and Arias.
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3. And he shall judge, — namely the word of the Lord, or rather (which amounts to the same thing) God himself of Jacob, of whom verse 2, through his word and Gospel, that is to say, God through the Gospel shall reconcile peoples who were formerly at variance with one another, shall administer justice to them, shall settle all disputes, so that, laying aside hatreds and dissensions, all in the same Church, with the common spirit of faith and charity, may agree, dwell, and live together harmoniously and joyfully as brothers. Secondly, otherwise Vatablus, that is to say, "He shall judge," namely the mountain of the house of the Lord, that is the Church, that is to say, If ever any doubt in faith, or difficulty in religion should arise, the Church shall resolve and settle it; inasmuch as it is guided by the Holy Spirit, it cannot err. Thirdly, from Castro, that is to say, "He shall judge," that is the word and Gospel of God shall exercise judgment among the many opinions which all peoples have concerning living well and happily; namely condemning and rejecting the false and foolish, such as those concerning the pursuit of avarice, glory, ambition, revenge of self, delights and pomps of this life; and bringing forth the true, approving, and teaching concerning modesty, humility, concord, mutual charity, peace, poverty and the like, and instilling and inculcating these into the minds of men. Even to the end, — that is to say, He shall judge peoples far and wide scattered throughout the whole world; and, as the Zurich Bible translates, scattered afar; otherwise the Chaldean, to the end, namely of time, that is forever. AND THEY SHALL BEAT THEIR SWORDS INTO PLOUGHSHARES, — that is to say, God through Christ and the Apostles shall judge and settle all disputes, and shall bring in the law of peace, concord, love; and therefore, so far as it depends on his part, by the force of his grace and Gospel, he shall remove all dissensions and wars, so that the nations may lay down their weapons of war, nay, change them into instruments of peace; namely into ploughs and hoes by which the earth is cultivated in peace. And that he might portend this by his birth, Christ was born under Caesar Augustus, when, having subdued or slain all tyrants, under him as monarch, with the gates of Janus closed, the world enjoyed complete peace. Thus St. Cyril, Clarius, Arias and others. See the sayings of Isaiah, chapter ii, 4; and of Joel, chapter iii, 10.
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4. EVERY MAN SHALL SIT UNDER HIS VINE, AND UNDER HIS FIG TREE. — It is a Hebrew phrase, signifying parabolically the most peaceful security which the law of Christ brought, inasmuch as it is a law of charity, concord and peace; so that the faithful may dwell securely and joyfully without fear of the enemy in their own houses and lands, and may enjoy their possessions, figs and grapes; as if sitting idly under a tree, they might catch the figs and fruit falling into their mouths.
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5. BECAUSE ALL PEOPLES WILL WALK, EACH ONE IN THE NAME OF THEIR GOD: BUT WE WILL WALK IN THE NAME OF THE LORD FOR EVER AND BEYOND, — that is to say, Although other infidel peoples worship their gods, various and diverse; yet the faithful and Christian, such as I Micheas am, and those like me, will unanimously and constantly worship one true God and Lord, serve Him alone with all our heart and mind; trusting in Him who alone is able to save, we will live securely in peace, without fear of enemies even, and for ever, and beyond, that is for all eternity whatsoever. It is a hyperbole; for since eternity is immense, it surpasses every conception of man, therefore he adds "and beyond," that is to say, This peace will endure through all ages, through all eternity which we are able to conceive in mind; and beyond, if anything beyond exist; as indeed beyond the conception which we form of eternity, immense ages remain. For we conceive eternity as it were thousands and many millions of years; but after these there remains eternity. Note the "we": for Micheas, although a Jew and a son of the Old Testament, yet by his foresight, faith, hope, mind and will joins himself to the sons of the New Testament and Christians, as it were to his brethren, born from the same parent Christ, and by the faith and grace of Christ; although he was not to see Christ and Christians, nor to live in their time. For the saints of the Old Testament, on account of their faith in Christ to come, belonged to the New Testament; because from Him, namely from Christ, in the foreknowledge and predestination of God about to be, they drew all their grace and justice, as St. Augustine learnedly teaches in book III Against Two Letters of Pelagius, cap. IV: "These (Christians serving the law with servile fear)," he says, "belong to the Old Testament, which generates into servitude; because carnal fear and desire make them slaves, not Evangelical faith, hope and charity free; but those placed under grace, whom the spirit vivifies, and by this faith do those things which work through love in hope of goods not temporal, but eternal, chiefly believing in the mediator, through whom they do not doubt that the spirit of grace is supplied to them, that they may do these things well, and that they may be forgiven when they sin. These belong to the New Testament, children of promise and regenerated by God the Father and the free mother. Of this kind were all the ancient just, and Moses himself the minister of the Old Testament, heir of the New; because by the faith by which we live, they lived one and the same; believing that the incarnation, passion, and resurrection of Christ were to come, which we believe to have come."
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6. In that day, — of the Messiah, the Church, the Gospel, grace and the New Testament. For he has been treating of that from the beginning of the chapter until now. Thus St. Jerome, Haymo, Rupertus, Hugo, Lyranus, Vatablus and others in various places. I WILL GATHER THE LAME: AND HER WHOM I HAD CAST OUT, I WILL GATHER. — Theodoret by the lame and the cast out understands the gentility, that is to say, Through Christ I will gather the gentile people, hitherto neglected by God, cast off, and lame in faith and religion; because now by the instinct of nature it worshipped one God the creator of heaven and earth, now by vain superstition and the tradition of ancestors it worshipped idols. But the Prophet treated of the calling of the gentiles in verse 2. Here therefore he consoles his own people, and treats of the calling of the Synagogue and the Jews, whose king Christ was constituted, beginning to reign on Mount Sion. I say therefore that the lame and the cast out are called here the Synagogue of the Jews, both because that synagogue was lame in faith, at one time worshipping God, at another time idols, according to that word of Elias to his sons: "How long do you halt between two sides? if the Lord be God, follow him: but if Baal, then follow him," III Kings, chapter xviii, 21: for Micah alludes to this; and because it was lame from the weariness of the journey going into captivity, now Babylonian, now Persian, now Greek under Antiochus. Whence it is called cast out, dispersed and wandering through all nations: thus Vatablus. The lame one therefore by metaleipsis is the same as wearied, grieving, afflicted, distressed. Whence explaining this he adds: "And her whom I had afflicted, I will comfort:" thus the Chaldean; for he translates: I will gather the translated, and I will collect the dispersed, and those to whom I have done evil on account of the sins of my people. This prophecy therefore began to be fulfilled in the time of Christ, who gathered from the Jews the Apostles, the first faithful into his Church; but it is fulfilled more perfectly day by day, while in various places more Jews are gathered into the Church; but it will be fulfilled most perfectly at the end of the world, when all Israel shall be saved, as St. Justin understood in his Dialogue against Trypho. converted to Christ, and made faithful, may be fruitful, and bring forth many sons to God, and great offspring. Whence explaining this he adds: AND HER THAT LABOURED (going into captivity and dispersion, that is, as the Zurich version has it, and cast far off), INTO A STRONG NATION, — both in number and in strength. Such were the Apostolic Jews born from the Jews, and other similar apostolic men, teachers and conquerors of the world. Thus Vatablus, Arias and others. Hence it follows: AND THE LORD (Christ) SHALL REIGN OVER THEM IN MOUNT SION, — namely in the Church, which began in Sion; the Church, I say, both militant and triumphant, "from henceforth and even for ever." Hear St. Jerome: "Into a strong nation, namely into the Christian name, which neither sword, nor fires, nor torments shall overcome. Behold the faith and the passion of the martyrs, and you will not doubt concerning a strong nation."
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7. AND I WILL MAKE THE LAME A REMNANT, — that is, a posterity, that is to say, I will make the Synagogue a pasture ground, they were accustomed to pasture flocks, and at night to the folds which were in a tower, or near a tower, they would retire to lodge themselves with the flocks, as P. Salmeron and Barradius noted in Luke chapter II. Secondly, for the cloudy in Hebrew is Ophel, which was a very high tower in Sion, near the court of the temple, which Adrichomius thus describes from Josephus: "Ophel, which Josephus calls Ophlam, was a tower of enormous height, as if inserting its head into a cloud; and a fortress fortified with a strong wall, near the temple; outside the wall however which enclosed the dwelling of the priests. In this wall King Jonathan built much, and Manasses repaired the walls of the city to this extent. In this dwelt the Nethinim. Into this Manahem the tyrant fled, was captured and slain. This finally the soldiers of Titus burned." From its height Ophel is called, that is, darkness, mist, cloudiness; because it raised its head even to the clouds, and in beholding its summit the eyes grew dim. Thus St. Jerome, in Isaiah xxxii, 14. Wherefore some less correctly think the cloudy tower is called the tower Psephina, which was octagonal, erected upon a lofty rock, seventy cubits high, between the northern and western wall of the city, from which in clear sky Arabia, the sea and the borders of Canaan could be seen, which Titus assailed, as Josephus testifies in book VI of the War, chapter ii, verses v and vi; for in the Hebrew here it is not Psephina, but Ophel. Finally for Ophel the Septuagint translates αὐχμώδης, which can be translated in four ways: first, cloudy and dark; second, squalid: these two St. Jerome has; third, dry; fourth, thirsty or parched: for things which are dry are likewise squalid, parched and dark. Symbolically, Ophel signifies the loftiness and the darkness in which God dwells; for to this God approaches and Sion, that is the Church, and the faithful soul strives to raise itself. For God "dwelleth in light inaccessible," I Timothy vi, 16. Most excellently St. Dionysius, epistle 5 to Dorotheus: "Darkness," he says, "is divine and inaccessible, in which God is said to dwell; this is invisible, on account of surpassing brightness; and inaccessible, on account of the immense abundance of light." You will ask, if the tower of Eder was outside Jerusalem near Bethlehem, but Ophel was in Jerusalem, how can one and the same tower be called here the tower of the flock, and the cloudy or Ophel? I answer, that Sion or Jerusalem is called here metaphorically and metonymically a tower of the flock. For that it is called Sion here is evident, first, from the fact that in naming it he adds, daughter of Sion: thus indeed with the Romans, Symmachus (who translates clearly, she herself is the daughter of Sion) and the Septuagint, it should be read in the nominative daughter, not of the daughter in the genitive); secondly, because Ophel was in Jerusalem: but this tower of the flock was the tower of Ophel, as Micah says; thirdly, because in Sion there was a gate (and consequently a tower erected over the gate according to custom), which was called of the flock, through which flocks of sheep to be offered in the temple, from the tower of Eder or of the flock, where they were pastured, were led into Sion and the temple. Whence near the gate of the Flock, there was a market for cattle, and the Probatica pool, in which the sick were healed, John v, 2. It was called Probatica, ἀπὸ τῶν προβάτων, that is from sheep. Probatica therefore is the same as cattle market or sheep market, because to it sheep, to be sacrificed daily morning and evening in the temple, were gathered, and in it were washed. Finally, that Sion and Jerusalem are treated of here is evident from what follows. Jerusalem therefore is called the tower of the flock, both because it was near Bethlehem, and the tower of the flock, and as a metropolis it ruled over it; both because situated in a high place in the mountains, and to it flowed the flock, that is the multitude of the Jews to the temple; both properly because in Sion there was a gate and tower of the Flock, facing the tower of Eder, or of the Flock, through which from Eder sheep were brought into Sion and the temple. The same is called cloudy, on account of the height of the tower of Ophel, and of other similar ones, which at their summit were accustomed to gather clouds and mists, and to those beholding from the earth, on account of excessive height with dimmed eyes, appeared cloudy. Whence Vilalpando probably suspects, tom. III, part. lib. III, cap. vii, that the tower of the Flock is here precisely called the gate of the Flock; for a gate is called a tower, because it was high and fortified, so as to appear to be a stronghold or tower. This gate is called daughter of Sion, because it was subject to the temple built on mount Sion. It is called of the flock, both because through it flocks to be offered were led into the temple, both because before this gate was the valley of Josaphat extending to the mount of Olives, which, as being very rich in pastures, Jacob the patriarch chose for pasturing his flocks. This gate is called by Josephus, lib. VI of the Wars, cap. vi, Genat, which Solomon adorned with most magnificent buildings and fortifications. Thus Vilalpando, and this the Hebrews cited a little before seem to have wished, whom Emmanuel, Mariana and others follow. You will ask, secondly, what is the sense of this place, and when to the tower of the Flock, that is Jerusalem, was given power, or, as the Zurich version translates, dominion, kingdom and empire? First, Theodoret thus explains it, as if to say, Nebuchadnezzar will come to you, O tower, that is O temple, which in the vineyard, that is in the city Jerusalem, which on account of sins is dark and cloudy, as if a tower standing out, so that he may lay you waste and burn you. But this is a sad and disastrous oracle, not a joyful and festive one, such as Micah here utters. Secondly, St. Jerome understands it of Cyrus and the return from Babylon, as if to say, Cyrus will come, who will free you, O Jerusalem, that is, you Jews, from Babylon through Zerubbabel, and send you back to your homeland. But although the Prophet alludes to this, as is evident from verse 10, yet he looks to something higher and greater. I say therefore that the tower of the Flock and Ophel, or Jerusalem and Sion, is the Church of Christ, which began in Sion, into which the flock of the faithful is gathered, as into a tower of Ophel, that is into a high and fortified place— his commandment," Psalm ii, 6. Thus Clarius, Vatablus, Arias, Ribera, a Castro and others. To this St. Jerome and Lyran approach, who by the tower of the flock of the daughter of Sion (as they themselves read it) understand the temple, to which the flock, that is the people of the Lord, flowed together; and in which flocks of sheep were sacrificed to God, this is called Ophel, that is cloudy, because by its height it would reach to the clouds, or because it would continually exhale the smoke of victims like a mist; or because it was full of shadows and figures as if of mists, as if to say, O cloudy tower of the daughter of Sion, that is, O temple of Jerusalem, to you will come; will come, I say, the first power, that is the first and ancestral empire of David; not in shadow, but in truth: for Christ the triumphant will enter into you, who is the supreme king, of whom David the king was only a shadow and a type. It refers to the solemn entry of Christ into Jerusalem on Palm Sunday, when carried on a donkey with pomp and triumph, He entered the city and temple as the Messiah, and was inaugurated with the crowd acclaiming: "Hosanna, blessed is he that cometh in the name of the Lord: blessed be the kingdom of our father David that cometh," Mark xi, 10. For Christ through the Gate of the Flock (which is here called a tower on account of its height, says Villalpando above) like a paschal lamb about to be sacrificed at Passover, was brought into the city, as is gathered from Luke cap. xix, 37, when he says: "And when he was come nigh to the descent of the mount of Olives," etc. From the mount of Olives therefore through the valley of Josaphat he came to the Gate of the Flock, and entering through it came into the city. And this seems to be what Micah signifies here, says Villalpando. The Chaldean version signifies the same thing clearly, which paraphrastically understands by the tower of the Flock Christ, who in the Church among the faithful stands out like a tower; for pastor and flock, king and kingdom, Christ and Church are correlative and inseparable. Thus joining both together it translates: But thou, O Messiah, or Christ of Israel, who art hidden on account of the sins of the assembly of Sion, to thee shall the kingdom come, and also the ancient dominion shall come to the kingdom of the daughter of Jerusalem. For Christ is a tower, because the Word of the Father, of whom it is said in Wisdom xviii, 16: "Reached even to heaven, standing upon the earth." For He was true God equally as man, joining in Himself divinity to humanity, and heaven to earth, angels to men. Hence also it is called cloudy, that is, hidden in the manger, in flesh and on the cross: for God "hath made darkness his covert," Psalm xvii, 12. For this reason it was unknown to the Jews. It was "the tower of the Flock," because as a tower protects a city, citizens and sheep; so Christ protects and guards Christians. He Himself finally established His kingdom in Jerusalem, that is, in His Church. Whence also the Syrian and Arabic versions translate: But thou tower (Arabic, fortress) shepherd of the cloudy daughter of Sion, thy time hath come. Finally Haymo, Remigius, Beda in Luke ii, Baronius in the year 1 of Christ, and others think that Micah here alludes to the shepherds of Eder, to whom the angel first announced the birth of Christ: for this reason therefore he names the tower of Eder, that is, of the Flock and Shepherds. Whence explaining this clearly in the following cap. verse 2, he says: "And thou, Bethlehem (near which was the tower of Eder) Ephrata, art a little one among the thousands of Juda: out of thee shall he come forth unto me that is to be the ruler in Israel," etc. Therefore they give this sense to this passage, as if to say: Thou, O rustic tower of Eder, vile and pastoral, lift up thy head, rejoice and exult; because first to thee shall come a heavenly messenger, namely an angel announcing the birth of Christ the king, whose power and kingdom shall first begin in Jerusalem, and from thence shall be spread throughout the whole world. For which reason thou shalt be henceforth a tower not only of the Flock, but also of Ophel, that is, of high mist: because into thee from the lofty summit of Olympus shall descend a multitude of spirits and heavenly musicians, singing: "Glory be to God on high, and on earth peace to men of good will." Tropologically, it calls the Church the tower of the Flock, so as to signify that the prelates of the Church, the vicars of Christ, ought not to rule as kings over the clergy, but as shepherds to feed the flock of the Lord. This is what St. Peter also says and ordains, the first from Christ and the supreme prelate of the Church: "Feed the flock of God which is among you, taking care of it not by constraint, but willingly, according to God: neither as coveting filthy lucre, but voluntarily: nor yet as lording it over the clergy, but being made a pattern of the flock from your heart. And when the chief Shepherd shall appear, you shall receive a never-fading crown of glory," I Peter v, 2. The sense therefore of this passage is, as if to say: I said verse 7, that the Lord shall reign over them (the faithful Jews) on mount Sion forever; because thou, O Sion, who art the tower of the Flock and Ophel, that is, a lofty, unconquered and impregnable fortress, shalt receive this kingdom: "Even to thee shall it come, and the first dominion shall come," as if to say: It shall come, it shall come, I say, to thee the ancient and ancestral power, and the kingdom which thou hadst under David and Solomon, namely "the kingdom of the daughter of Jerusalem," that is, the kingdom of Jerusalem: for as David reigned gloriously and mightily in Sion, so in the same place Christ, the son of David and heir, would take up the same kingdom: but not a temporal one, but a spiritual one; and there He would begin His kingdom of the Church, which He would then bring forth and spread through the Apostles throughout the whole world, according to that which Gabriel promised to His mother conceiving Him: "The Lord God shall give unto him the throne of David his father, and he shall reign in the house of Jacob forever," Luke i, 32. And David the king in type and person of Christ: "But I am appointed king by him over Sion his holy mount, preaching" rim Eder, that is, of the Flock and of Shepherds. Whence explaining this clearly in the following chapter, verse 2, he says: "And thou, Bethlehem (near which was the tower Eder) Ephrata, art a little one among the thousands of Juda: out of thee shall he come forth unto me that is to be the ruler in Israel," etc. Therefore those who interpret this passage give it this sense, as if to say: Thou, O tower Eder, rustic, vile and pastoral, lift up thy head, rejoice and exult; because first to thee shall come a heavenly messenger, namely an angel announcing the birth of Christ the king, whose power and kingdom shall first begin in Jerusalem, and from thence shall be spread throughout the whole world. Wherefore thou shalt now be a tower not only of the Flock, but also of Ophel, that is, of lofty darkness: because into thee from the highest peak of Olympus shall descend a multitude of spirits and heavenly musicians, singing: "Glory be to God on high, and on earth peace to men of good will." Tropologically, the daughter of Sion is the soul which contemplates heavenly and divine things: for Sion in Hebrew signifies a watchtower. Whence in her is a tower, that is, prudence and providence, as well as strength and fortification, by which she moderates, governs, protects and strengthens her flock, that is, all the powers of the soul, the senses and actions, and all the motions of the body. In her is Ophel, that is, darkness, namely of prayer and contemplation, by which, with Moses, Exodus xix, 9, she enters into darkness, wherein God dwells; and there she converses with him, as we read was the custom of St. Bernard in his Life. Again, Ophel is, that is, αὐχμώδης, as the Septuagint translates it, that is, first, dry, because she dries up the evil humours of concupiscence through fastings and mortifications; secondly, squalid, through mourning and penance, on account of the exile in which she dwells; thirdly, thirsting, namely for God, and for the water of grace springing up unto eternal life. The Complutensian edition reads αὐχμώδους in the genitive, that is, dark, dry, squalid and thirsting, so that it refers to the flock. According to which version these four things in a similar sense already mentioned concerning the soul can easily be accommodated to the powers, senses and motions of the same (for these are her flock). To her comes the first power, namely the first kingdom of the daughter of Jerusalem; for the first and greatest kingdom of the soul is that wherein Christ the king reigning in her and governing her, she likewise receives a kingdom from Christ, and becomes a queen: for she reigns and rules with equal right, first over herself and her powers and motions; then over external things, which she subjects to herself; and thirdly, over her neighbours, whose care is committed to her. For while she, devoted to God, first commands herself and her actions piously and holily, she easily learns to preside over and command all others; and thus she becomes Jerusalem, that is, the vision and possession of peace: for she enjoys perpetual peace and serenity of conscience. Hence that philosopher, though a pagan: "Thou shalt be a king," he says, "if thou shalt rule thyself. Thou shalt be a king if thou shalt command thy desires and passions. Thou shalt be a king if thou shalt govern anger, gluttony, lust." Alexander the Great ruled others, he knew not how to rule himself; anger and desire ruled him: wherefore he was not a king, but a slave of anger and a bondsman of ambition. More truly that beggar in Tauler said he was a king, because he desired nothing in this world, and because he conformed his will to the will of God in all things, and therefore, ruling himself and all things, enjoyed perpetual peace and joy of mind. I have narrated the history at length in Romans xii, 1. Anagogically, some, says St. Jerome, understand these things of the heavenly Jerusalem, which, since she is "the mother of the saints, remains as it were Ophel squalid, so long as her children are not brought back to her, so that there is no king and counsellor in her; and sorrows as of a woman in travail seize her, because she has brought forth in vain, seeing so many of her children slain."
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8. AND THOU, O TOWER OF THE FLOCK, CLOUDY DAUGHTER OF SION, UNTO THEE SHALL IT COME: AND THE FIRST POWER SHALL COME. — Note first: "Tower of the flock" is called in Scripture that place in which Jacob fed his flocks, Genesis xxxi, 21; for we read of no other place called by this name in Scripture, or in Josephus, or in the chorographers of the Holy Land. Thus St. Jerome, Remigius, Haymo, Rupertus, Lyra and others everywhere. Hear from them Adrichomius in the Description of the Holy Land: "Tower of the flock, in Hebrew ader, or eder, is a most fertile field abounding in pastures and great olive trees; it is distant about a thousand paces from Bethlehem, where the patriarch Jacob fixed his tabernacle and fed his flocks; and while he dwelt there, Reuben violated his father's bed. And in this very place the shepherds, as the prophet Micah had foretold, keeping watch by night over their flock, saw and heard angels singing: Glory to God in the highest. Where afterwards a temple was erected to the Holy Angels by the Blessed Helena. And indeed a chapel was erected here in memory of so great a matter in the middle of the field." Haymo, Remigius and Bede add, in the book On the Holy Places, chapter viii, that these shepherds were three in number. Wherefore although the Hebrews, as testified by St. Jerome, in the Tradition of the Hebrews on Genesis chapter xxxv, think that the tower of the flock was in Jerusalem, in that place where the temple was afterwards built; nevertheless St. Jerome himself there, and in the Epitaph of St. Paula, and in the Hebrew Places, and elsewhere, and interpreters and chorographers everywhere teach that the tower of the flock was near Bethlehem, and that there the angels announced the birth of Christ to the shepherds feeding their flock. It was called of the flock, says St. Jerome in the Tradition on Genesis chapter xxxv, "either because the flock of angels sang at the birth of the Lord, or because Jacob fed his cattle there, giving the place a name; or, what is more true, by a certain prophecy the future mystery was already being shown;" namely that an angel there announced to the shepherds feeding their flock the nativity of Christ. Literally this tower was called of the flock, before Jacob, as it appears; because shepherds near it, as being
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9. NOW WHY ART THOU BROUGHT DOWN WITH SORROW, — The Hebrew more forcefully: Now why dost thou cry out with a cry? that is, why dost thou wail and weep with a great voice? He returns to Sion, that is, to the Jews of his time. Whence the particle now, and the present tense signifies, and at the same time it is a note of inference, meaning the same as therefore. Thus now is the same as now therefore, as if to say: Now therefore, O Sion, why dost thou grieve on account of the impending captivity, when thou expectest so happy and august a kingdom of Christ? Be it that thou art for a short time in Babylon, be it that thou art bereft of thy king Zedekiah, of thy princes and counselors; nevertheless I shall soon bring thee back from there, and I shall make it so that thy king, most powerful, and equally thy counselor most wise, shall soon be to thee Christ himself, King of kings and Lord of lords; he himself shall free thee from all captivity, all sorrow, all tribulation; he himself shall console thee, enrich thee, honor thee, so that thou shouldest fear nothing henceforth, nor hope for or desire anything further. Allegorically, these and the following things even to the end of the chapter can be adapted to the primitive Church (for the Synagogue of the Jews was the type of this), first and afterwards afflicted by tyrants and almost oppressed: indeed Rupertus, Albertus, Lyra and Vatablus take them literally, as if to say: After the coming of Christ Christians shall be afflicted, whence they shall have occasion for mourning; but nevertheless let them take courage, because they shall not be abandoned by divine aid: for Christ shall be present to them as king, and the Holy Spirit as counselor. Otherwise, indeed contrarily, St. Jerome and Theodoret take this, as if to say: For what reason, O Sion, dost thou grieve? surely on account of the impending captivity. But whence shall this befall thee? Is it because thou art destitute of a king and counselors? but thou hast Hezekiah, Josiah, Zedekiah and other kings, and their princes and counselors. Learn therefore that this evil befalls thee from no other source, but from thy fault, thy vice: because namely by thy idols and crimes thou hast stirred up the wrath and vengeance of God against thee. But this is sarcasm and hostile mockery rather than paternal consolation, which the Prophet offers and pours forth to Sion throughout this chapter. Tropologically St. Ambrose here: "Why," he says, "have sorrows seized thee as one in travail, so that thou shouldest travail in iniquities and bring forth injustices? for there is no greater pain than that which wounds the conscience with the point of sin: nor is there any heavier burden than the weight of sins and the load of crimes. It depresses the soul, bends it down to the earth, so that it cannot raise itself. Grave, my son, grave indeed are the weights of transgressions. Finally that woman in the Gospel of Luke, chapter xiii, who was bent over, presenting the appearance of a soul laboring, was able to be raised up by Christ alone."
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10. GRIEVE, AND BE IN DISTRESS, DAUGHTER OF SION. — To be in distress is to be anxious, to be anxiously tormented by the difficulty of accomplishing or escaping something. For be in distress the Hebrew is גוחי gochi, which is rendered variously; the Septuagint: Grieve and act manfully; the Chaldean: Grieve and tremble; Pagninus: Grieve and groan; Tigurinus: Grieve and utter groaning, that is to say, O Sion, I permit you to grieve and to groan, and indeed you will grieve and groan: for you will have a just argument and cause of grief and groaning, namely the destruction and Babylonian captivity. BECAUSE NOW YOU SHALL GO FORTH OUT OF THE CITY (out of Jerusalem), AND YOU SHALL DWELL IN THE FIELD (the Hebrew and Chaldean, in the field; the Septuagint, in the plain, that is to say, not in a city under a roof, but in the field under the open sky, as a fugitive and captive you will dwell), and you shall come even to Babylon (but come, take heart again, hope for better things: for after a short time, namely after 70 years): THERE YOU SHALL BE DELIVERED, THERE THE LORD SHALL REDEEM YOU. — First, begun through Cyrus and Zerubbabel; second, fully through Christ. Hear St. Cyril according to the Septuagint: "Grieve therefore, and act manfully, daughter of Sion, he says: O good daughter, be patient in sorrows, endure in troubles, draw near to childbirth. But indeed he does not leave her utterly destitute of consolation: for he adds that she will be recalled to her native seat." Thus Aeneas consoles his shipwrecked companions with hope of a better lot, Aeneid I: Through various chances, through so many perils of things We tend toward Latium, where the fates show quiet seats: There it is permitted that the kingdom of Troy rise again: Endure, and preserve yourselves for prosperous circumstances. Tropologically St. Jerome: "He understands," he says, "the soul cast out from the Church on account of sin, and delivered to the enemy and avenger unto the destruction of the flesh, that the spirit may be saved, to go forth from the city which the impulse of the spirit gladdens, to dwell not on the mountain where it had been before, but in the field in which the army of the Assyrians wanders, and to be in the confusion of its vices, and after it has worn fetters, and dragged the millstone, and made the flour of Babylon, to say to itself: How many hired servants of my father are filled with bread, and I here perish with hunger; and afterward returning to the paternal house to be received by the most merciful father, and redeemed from the hand of the harshest master."
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11. AND NOW MANY NATIONS ARE GATHERED AGAINST YOU. (The word now again signifies another and nearer calamity to Jerusalem, that is to say, I said, O Sion, that you would go to Babylon; but before you go there, another disaster is at hand for you from Sennacherib, who will gather many nations against you, namely 185,000) WHICH (SAY): LET HER BE STONED (that is, let her be overwhelmed with stones), AND LET OUR EYE LOOK UPON SION, — that is, let our eye look upon the ruin of Sion with pleasure, and let it feed upon it, and mock it and deride it: for we are accustomed to look and direct our eyes toward those things which we love, but to despise and turn our eyes away from those things which we hate or despise. Whence it is commonly said: "Where the eye is, there is love; where the hand is, there is sorrow." Hence to look is sometimes taken for to delight in, as in Psalm 65:18: "If I have regarded iniquity in my heart." Thus St. Jerome, Remigius, Haymo and others. Note: For let her be stoned the Hebrew is תחנף techenoph, which the Septuagint renders, we will insult; or, as St. Jerome reads it, let us insult; others, let us insult and rejoice; the Chaldean, she will act impiously; Pagninus, she has sinned; Tigurinus, she was a hypocrite, feigning herself pious when she was impious; chaste when she was unchaste; a worshipper of God when she was an idolater. Arias, she will be superstitious, that is, that she, being superstitious and a worshipper of new gods, may be punished, expiated and stoned. Properly you would translate techenaph: "She is impious, and as impious let her be punished." Techenaph alludes by metathesis to akan tinaph, that is, she is an adulteress, and as an adulteress let her be punished and stoned: for stoning was the punishment of adultery among the Jews, that is to say, Sion, abandoning God her spouse, worshipped idols, and with them committed fornication and adultery: therefore let us overwhelm her with stones as an adulteress, demolish her, and reduce her to a heap of stones, and bury her therein. Allegorically, Nero, Decius and other tyrants said of the Church of Christ: "Let her be stoned," that is, let her perish and be destroyed; but in fact, God protecting her, they were not able to accomplish it. Thus St. Jerome, Haymo, Rupertus, Hugo and others. The same even now heretics say of the same. The same they say of holy Religious communities, monasteries, colleges, and indeed of religious and zealous men, and even perverse Catholics say it: Let such a house of Religious be stoned, let it be overthrown, let Dominicans, Franciscans, Jesuits be expelled and stoned; but, God protecting and consoling them, that which follows comes to pass: "He has gathered them as the hay of the floor. Arise, and thresh, daughter of Sion; because I will make your horn iron," etc.
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12. BUT THEY KNEW NOT THE THOUGHTS OF THE LORD, — by which He determined to prove, purify and illustrate Sion through these persecutions; not to destroy and overthrow it: but to cut down and scatter its persecutors, namely the camps of Sennacherib. BECAUSE HE HATH GATHERED THEM TOGETHER AS HAY OF THE FLOOR, — that is to say, He gathered them together in Judea, as sheaves of grain on the threshing floor, that there they might be threshed by the angel and by the Jews, that is beaten, trampled, despoiled. For the angel struck down 185,000 from the camps of Sennacherib. Note that "hay" here does not signify the grass of the meadows mown and dried, which is properly called hay; but is taken for standing grain, namely for sheaves of wheat: for this alone is threshed on the floor, as the text subjoins saying: "Arise, and thresh, O daughter of Sion." Whence the Septuagint translates: As sheaves of the floor; the Chaldean, Pagninus and the Zurich version translate: As sheaves for the floor, that they might be threshed thereon, and their grain beaten out, which might be stored in the barns. This is what the Hebrew עמיר amir signifies.
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13. ARISE, AND THRESH, O DAUGHTER OF SION: FOR I WILL MAKE THY HORN IRON, AND THY HOOFS BRASS: AND THOU SHALT BEAT IN PIECES MANY PEOPLES. — Note: In Palestine, as also in Italy, the Canary Islands and many other provinces, sheaves and crops are threshed not with wooden flails, as is done in Germany; but with the hoofs of oxen, or with spiked carts, which they drive over the crops; thus by treading upon them they grind them, and press out the grain from the chaff. Victors would sometimes drive similar carts over enemies laid low, and would thresh them as it were; as David did to the Ammonites, II Kings xii, 31. God therefore says He will give to Sion "horn" and "brass hoofs," that is, courage, strength and power, so that she may tread upon, press down and thresh her enemies. This was accomplished first under Hezekiah, when the Assyrians were slain by the angel, and the Jews invaded, occupied and plundered their camps; secondly, under Judas, Jonathan, Simon and Hyrcanus the Maccabees, who were as it were horns, with which Judas winnowed all the neighboring peoples, as is evident from the books of the Maccabees, so that in them was fulfilled that saying of Deut. xxxiii, 17: "The horns of the rhinoceros are his horns: with them shall he push the nations even to the ends of the earth." For to the glorious wars and victories of the Maccabees do Dionysius, Ribera and others refer these things. Mystically this was truly fulfilled in Christ and His spiritual Sion, that is, the Church, which by the strength of her preaching subdued all peoples to herself, and broke in pieces their idols and profane temples. Thus St. Jerome, Remigius, Rupertus, Albertus, Lyranus, Clarius and others. AND THOU SHALT BEAT IN PIECES THEIR SPOILS TO THE LORD, — that is, thou shalt offer to the Lord oxen and other victims which thou, as victor, hast seized from the enemies. That Hezekiah and the Jews did this from the spoils of the Assyrians is taught by Josephus, lib. X Antiq. cap. iii. That the Maccabees did the same is evident from their deeds. The Church of Christ has done and does the same in all ages. For "thou shalt beat in pieces" in Hebrew is והחרמתי vehacharamti (Our version and the Septuagint appear to have read והחרמת vehacharamta; for they translate it in the second person, "thou shalt beat in pieces," but the sense comes to the same thing; for God through the Jews beat in pieces these victims), that is, I will make cherem, that is, anathema, that is, I will anathematize, cut off and consume the spoils of thy enemies to the Lord, that is, to myself, as if to say, I will devote thy enemies with their wealth to myself and to my vengeance: I will assign them to death as my victims, I will make them anathema, partly through the angel that smites, partly through thy citizens, O Sion, especially the Maccabees, as I did to Jericho, Joshua vi, 46, and to the Canaanites, Numbers cap. xxi, 2. See what I said there concerning the vow of cherem, or anathema. Note: For "their spoils" in Hebrew is בצעם bitsam, which the Septuagint translates as "their multitude"; the Chaldean version as "their possessions"; Symmachus as "their gain"; Theodotion as "their gifts or offerings"; the Zurich Bible as "their wealth"; Pagninus as "their desire," that is, their desirable wealth; Our version as "their spoils," namely those which the Assyrians had seized from Judea, and which thou hast again wrested from them, as it were the just spoils of a just war. AND THEIR STRENGTH. — In Hebrew חילם chelam, that is, their substance and wealth: for these are the strength and power of the rich, according to that saying in Proverbs cap. xviii, 11: "The substance of the rich man is the city of his strength, and as a high wall encompassing him." These again are the sinews of war, as Cicero says. Others understand by strength the soldiers and arms: for the arms of enemies captured in war the Jews, as also Christians and Gentiles, are accustomed to hang up to God, so that they may ascribe the victory obtained to Him: as David hung up in the temple the sword with which he slew Goliath, I Kings xxi, 9. That the Gentiles did the same Virgil teaches in VII Aeneid: "And many besides on the sacred posts hang arms, Captured chariots, and curved axes, And crests of heads, and the great bars of gates, And spears and shields torn from the keels of ships." This is what Isaiah predicted in cap. lx, 5: "The strength of the Gentiles shall come to thee," and vers. 11: "That the strength of the Gentiles may be brought to thee, and their kings may be brought." Tropologically, we are taught here that every victory over enemies both corporeal and spiritual is to be ascribed to God the author; as Moses and Joshua did, when they had conquered Amalech, erecting an altar with this inscription: "The Lord is my exaltation," Exod. xvii, 15; and therefore all our desires and desirable things are to be sacrificed and offered to Him. And thou shalt beat in pieces their spoils to the Lord, — that is, I will devote thy enemies with their wealth to myself and to my vengeance: I will assign them to death as my victims, I will make them anathema, partly through the angel that smites, partly through thy citizens, O Sion, especially the Maccabees, as I did to Jericho, Joshua vi, 46, and to the Canaanites, Numbers cap. xxi, 2. See what I said there concerning the vow of cherem, or anathema.
Machine translation from the Latin, not reviewed.
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v. 4 « Et erit, in novissimo dierum. erit mons domus Domini praeparatus. in. vertice montium et sublimis super. colles ct fluent ad eum populi » ; — hebr. et erit in fine dierum mons domus Domini firmatus! in. capite montium ; locutio ?n fine dierum et sim. àn novissimis dicbus, extremo tempore apud prophetaàs tempus dicit messianicum, ultimam illam periodum, ad quam praeparandam et significandam tempora antecedentia diriguntur et quae ipsa iam non alia periodo erit excipienda hisce in terris (cf. Os. 3, 5. Iocl 9, 98. Is. 2, 9. Ier. 30, 24; 48, 41; 49, 39. Ez. 38, 8. 16 etc.). Hoc iam tempore, ad quod fines saeculorum pervenerunt (275 àv aiov0v — quia Christus est «£e; «c9 vépco — cf. 14 Cor. 10, 11. Rom. 10, 4), mons domus Domini i. e. (nons templi, cuius devastationem modo praedixerat, crit firmo ac stabili modo constitutus ; utitur s. vates eadem voce, qua 9 Reg. 7, 26. 3 Reg. 2, 48 thronus David in aeternum stabilis ac firmus dicitur. Erit 2n. vertice montium.. editissimo loco, omnia superans, ubique conspicuus, omnia terrena sibi habens subiecta. Tanta autem apud omnes claritate et gloria valebit, ut, sicut olim solae tribus Israel ad eum peregrinari solebant, iam populi, vel ut est apud Isaiam, omnes gentes magno studio ad cum confluant. Mons templi in vetere foedere erat vastationi obnoxius propter populi apostasiam et solum populo uni centrum cultus divini — mons templi in altera mundi epocha erit stabilitus, immobiliter constitutus, ab omni ruina vel excidio alienus, nulli interitui obnoxius, inexpugnabilis atque insuperabilis et pro cunctis iam terrae gentibus centrum erit cultus divini, longe lateque conspicuum, sublime, eminens super omnia, quae excelsa grandique mole his in terris consistunt. Exaltatio haec certe non est (ut aliqui somniarunt —cf. quae notavi ad Is. 2, 2) physica, sed fit et absolvitur aestimatione et notitia apud omnes promulgata; id quod ipsis verbis v. 2 satis innotescit. Dicitur enim exaltatio illa eadem ratione, qua populi omnes ad unum illum montem confluere perhibentur. lam nemo est, qui hoc ad literam et physice intelligat, ergo etiam prius illud de topographica quadam et satis absurda mutatione cave ne explices. Sed menti prophetae symboli obiicitur, in quo periodi messianicae conditio perhibetur. Hoc autem symbolum in eo consistit, quod ase visum describit : vidit scil. in visione prophetica montem templi elevatum, vidit populos confluentes, audivit eos inter se cohortantes et excitantes. Nobis igitur bene distinguendum est inter symbolum exhibitum etrem symbolo expressam, inter imaginem et veritatem imagine delineatam. Iam res haud difficile deprehenditur. Mons templi locum dicit, quo verus Dei cultus exercebatur ; hunc scil. montem Sion Deus tamquam sedem peculiarem! sibi elegit (cf. Ps. 41,2; 61, 46. 47. Ez. 171, 22. 23). Quare mons templi symbolum est cultus veri Dei atque hunc cultum apud omnes populos maximo in honore fore, religionem veri Dei omnibus gentibus conspicuam atque illustrem obiectum iri, in effigie prophetica repraesentatur. Porro haec effigies non solum menti prophetae proxime? quasi adiacet, verum etiam Dei consilium et modum optime exprimit. Vetus scil. theocratia ipsa, quae monte isto tamquam centro repraesentatur, tali modo excrescet, mutabitur, ut ad omnes populos pertingat etad eos efficaciter alliciendos apta efficiatur. Aliis verbis : ex vetere foedere novum exsurget tamquam eius absolutio et perfectio, ita ut novum proportione quadam et nexu interno veteri copuletur ; exsistit scil. una theocratia, vetus quidem illa ad unum populum coarctata, nova vero fundamentis veteris superstructa, at altiore perfectione, indole sublimiore, propagatione latissima praedita. Quare habitudo illa, quae intercedit inter vetus et novum foedus, eo symbolo egregie illustratur. Neque enim novum foedus vetere destructo tamquam res plane nova institutum est. De locutione B"2*31 n'nwN2' erudite scripsit Reinke, Deitraege IV p. 230. Significat "TN finem, eritum ex vocis etymo et usu ; saepius enim initio, prioribus opponitur cf. Deut. 11, 12. Iob. 8, 71 ; 42, 12. Prov. 5, 4. 11; 93, 32; 24, 14 etc. Hisce concordant versiones veteres ; locutionem enim versio graeca reddere solet iz' éey&ou «0v fuspow; iv vat; doy dvat; fjuspaw. Targum ad Num. 24, 14 in fine dierum ; S. Hier. extremo tempore, in novissimo dierum vel sim.; ita quoque recentes interpretes. — Verum advertere iuvat, ea locutione in aliis libris usurpata non semper solam periodum signari messianicam v. g. Gen. 49, 4. Deut. 31, 29 et etiam Num. 24, 14. Quare scite notat Rib. : « si consuetudinem Scripturae observemus (quae diligentissime ubique observanda est, ut recte quod dicitur, intelligamus) videbimus tempus ezxtremum . . dici tempus illud, quod id de quo agitur consecuturum est, sive sit ante tempus Messiae, sive post, sive sit ipsum tempus Messiae, sive finis saeculi. Quando vero tempus Messiae, quando alterum significet, ex rebus ipsis tum ex praecedentibus et sequentibus cognoscendum est. Itaque novissimum non tam, ut ita dicam, superlativi nominis vim habet in nostra translatione, quam comparativi » ; idque ostendit ex Gen. 49 ; « novissimum non dicitur respectu eius quod sequitur, sed respectu eius quod praecessit i. e. non dicitur novissimum, post quod nullum aliud sequitur, sed id quod sequitur post aliud, etiam si post hoc alia sequantur ». Haec uti vera sunt, tamen constanti usu apud. prophetas eam locutionem de tempore messianico adhiberi, communis est et vera interpretum sententia, non solum catholicorum, sed etiam rationalistarum. — Unde duae periodi apud prophetas volvuntur : illa praeparationis epocha, impletionis altera. Inde enata est communis illa apud rabbinos appellatio : olam hazzeh et olam habba : ciàv obzoz, aiàv u£3Àv hoc saeculum i. e. tempus ante Messiam, saeculum futurum i. e. tempus post Messiam ; quae appellatio etiam a S. Paulo usurpatur, cum Christum vocet pontificem futurorum bonorum i. e. qui vera bona messianica nobis largitur (Hebr. 9, 11; cf. 2, 3). Ad eandem rationem refer, quae de novissimo tempore, de novissima hora in N. T. leguntur 4 Petr. Ad quid valeat montis templi sublimitas, explicat propheta simul interpretans quod dixerat fluent populi ad. eum :
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v. 2 « et properabunt gentes multae et dicent : venite, ascendamus ad. montem Domini et ad domum Dei lacob! Et docebit nos de viis suis et ibimus in semitis etus ; quia de Sion egredietur lex et verbum Domini de lerusalem » ; — mutua haec gentium inter se exhortatio ostendit, signum illud a Deo elevatum in nationibus, montem Dei in dignitate coelesti conspicuum rite esse perceptum et centrum unitatis religionis fontemque optime esse agnitum. Adiungere se gestiunt ad domum Dei Iacob i. e. ad Deum, qui in familia et stirpe Iacob se manifestavit ibique doctrinam, leges reposuit, quibus vitam humanam rezi velit ac. dirigi. Sese huic familiae aggregant, 1. Vide etiam quae notavi ad [s. 2, 9 /Erklaeruugz des Proph. Is. p. 59 seq. ut doceantur a Domino ; viae cius sunt consilia, rationes agendi, instituta, normae, quibus et Deus ipsc utitur in hominum mundique gubernatione ct homines dirigi vult. Eam autem institutionem. uberes allaturam esse fructus, magna animorum laetitia edicunt in textu hebr. et ambulemus in viis eius. Utrumque : Deum esse doctorem et legem Dci opere iri impletum, ad notas temporis messianici referri solet !. Rationem reddit propheta, cur gentes tanta festinatione et animorum consensione properent ad montem Domini, ut doctrina imbuantur et Dei vias observent : quia de Sion... « haec dicent, inquit, quia nova lex dabitur in Ierusalem, quae non se continebit intra illius populi angustias, ut lex data a Moyse, sed in omnem terram exibit sonus eius » (ftib.). Notas Ecclesiae Christi insignes hoc vaticinio egregie exprimi in aperto est positam. Adest unitas unitatisque centrum et efficax adiumentum, cum ad unum montem omnes confluere conspiciantur; sanctitas inlaeta gentium exhortatione describitur; confidunt enim et se a Domino doceri et doctrinam acceptam se in. vita et moribus exprimere ; amLulenuts in semitis Domini haec vox alia omnino est, quam quae de veteris legis impotentia et defectu a S. Paulo proditur : « lex propter transgressiones posita (Gal. 3, 19), virtus peccati lex (1 Cor. 45, 56), lex subintravit, ut abundaret delictum (Rom. 8, 20); passiones peccatorum quae per legem erant, operabantur in membris nostris, ut fructificarent morti » (Rom. 71, 5), vel quam S. Petrus indicat : iugum illud « neque patres nostri neque nos portare potuimus » (Act. 15, 10). Tanta est indolis utriusque foederis diversitas. Clare ostenditur catholicitas, cum omnes gentes (cf. Is. 2, 9) confluere dicantur ; innuitur apostolicitas, quia ad Deum Iacob sese adiungere profitentur i. e. ad Deum qui in certa stirpe, familia, coetu sese manifestat. Uti enim olim quicumque foederis Dei eiusque promissionum participes fieri desiderabant, ad gentem Iacob ritu externo sese adiungere debebant — confer, quae de proselytis portae et iustitiae memoriae tradita sunt — ita in nova hac theocratia etiam ad coetum illum oportet aggregari, in quo Messias suam reposuit doctrinam et auctoritatem, ad collegium Apostolorum scil. quod vivum et perpetua successione permanens adest in Christi Ecclesia, et ritu externo et interna subiectione, obedientia, reverentia oportet adiungi et in nexu illo vitali manere coniunctum ?. Quantopere autem Ecclesia Christi debeat esse conspicua, visibilis, et tamquam Christi institutio ab omnibus facile agnoscenda, ex montis elevati symbolo per se colligitur, qui mons iu vertice montium positus ipsa sua exaltatione omnium oculos percellit, omnia alia sibi subiecta habet et in sui admirationem et desideriàm omntum animos rapit (cf. Cyr. Theoph.). Praeterea in montis symbolo cernitur firmitas inconcussa, quae a nullo expugnetur, quae mediis in tempestatibus consistat vertice montis in placidum aethera quasi in coelum porrecto, dum ad pedes montis venti et tonitrua saeviant (cf. Rib.). Iam proponitur, quid potissimum gentes ex leze Domini discant. Propter peccata homines inter se odio et inimicitiis exardescunt et separautur et entes discidiis bellisque agitantur ; verbo Domini eiusque lez remedium affertur et vera felicitas et singulis et populis, dummodo ei se sublecerint, tribuitur. Quare post cultus sublimitatem ct frequentiam colentium fructum propheta declarat, qui est pacis securitas (Alb.) :
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v. 3 « et iudicabit inler populos multos et corripiet gentes fortes usque in. longüugptum. Et concident gludios suos i vom»res et hastas suas in Uqones. Non sumet gens ailversus gentem glad inet non discent ultrabelliqerare »; — i. e. Deus ius dicet, arbiter erit inter populos ; disceptationes. et. lites ad eum referentur et is causas dirimet. 8i autem Dominus tanquam iudex ab omnibus est agnitus et eius lex est norma universalis, iani causae bellorum exsistere non. possunt. Quare arma. bellica fiunt instrumenta vitae pacificae, quae agrorum ct vinearum cultura beata crit. Ita. pax stabili ratione fundata erit, ut omne iam armorum tractandorum exercitium cesset. Inest euim legi Dei apud omnes promulgzatae, agnitae, observatae ea vis et efficacia, ut cupiditates omnes compescat et litium arque bellorum fomitem exstinguat. Proinde propheta id describit, quod. d^» s? sequitur, si Deus ab omnibus tamquam iudex supremus et rerum omnium arbiter est agnitus. Bellum. enim ex. utraque parte vere iustum exsistere nequit; quare si omnes Dei legem supremam agendi normam fide integra amplecterentur, iam sine bello disceptationes componerentur. Erzo quae felicitas in Dei leze plane et ubique. observata sit reposita, propheta delineat, Verum si conditio illa non impletur, neque illa pacis beatitudo erit speranda. Sunt, qui vaticinium hoe ' impletum censeant eo quod. Christo nascente. totus orbis fuerit in paee compositus iut martyroloziaim romanum loquitur; ita. Cyr. Theod. Theoph. Ca!im.. Verum id minime sutlicere. per se liquet ; neque verum est quod iidem addere solent, bella. post Cliristim. neque adeo frequentia neque adeo cruenta esse. Meliorem interpretandi rationem jam indteat TAacophi. : « praeterea eum Christus. iubeat, nihil. nobis ab eo repetendum, qui nostra bona rapit atque dexteram nobis percutienti maxillam praebendam et sinistram aliaque his similia, quodnam per haec bellum non fuit sublatum ? quae pax non inseritur eorum pectoribus, qui divinas hasce leges colunt... ubi vero caritas est, quomod o bellum ibi esse potest » ? Ad quam explicandi rationem Rib. adiungit hoc z « prophetiae regula est cumprimis utilis, ut cum aliquid vel synagogae promittitur vel Ecclesiae, non universis plene prornitti intelligatur, sed Dei cultoribus et ad praescriptum legis divinae viventibus ». [n eandem sententiam concedit Sanct.: « esse credo prophetiae sensum : illam futuram Christi oeconomiam et illam Evangelii legem, ut homines non ad bellum inflamment, sed ad pacem adducant. Quod sane durum non videbitur ei, qui noverit Scripturae morem esse, ut illa ab aliquo fieri dicantur, ad quae ut legitime faciat, naturam et facultatem habet... Cum ergo evangelica lex ad pacem instituat et illius sanctitas id mereatur, ut bella ex hominum societate depellat, ideo Christi et Evangelii tempore non ultrà homines dicuntur ad proelium exercendi ». Et hisce alii quoque subscribunt ; cf. Sa, Lap. Simile cernis in cap. 8 epistolae ad Rom. ubi S. Paulus speciem quandam praeclaram hominis regenerati per Christum depingit. Verum quot erunt, qui excelsam illam sanctitatis effigiem in se exprimunt? An ideo efficies illa falsa dicenda erit ? vel S. Paulus errare censendus est, quia plerique vel fere omnes ad illam sublimem sanctitatem non perveniunt ? Minime gentium '. Pacis descriptionem illustrat et commendat vates imagine ex tempore Salomonis petita, qua eius regni beata felicitas laudatur (3 Reg. 4,22) : —
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V. 4 « et sedebit vir subtus vitem suam et subtus ficum suam et non erit qui deterreat, quia os Domini exercituum locutum est » ; — « proverbii genus quo placidissima tranquillitas et beatissima bonorum omnium ubertas commendatur. Ita solebant Hebraei maximam huius vitae felicitatem describere (Zach. 3, 10. 1 Mach. 14, 12). Haec porro verba agreste vitae genus indicant iucundum, innoxium, curis vacuum, ambitione liberum, placidum, quietum » (Calm.). Pertinent vites et ficus ad praecipua terrae palaestinensis commoda. Eam pacem et securitatem Deum suis cultoribus esse largiturum, sollemni modo quasi sigillo apposito confirmat quia os Domini... cf. Is. 58, 14 ; Domini scil. exercituum, i. e. agminum coelestium et terrestrium summi imperatoris ? potentiam et fidelitatem tamquam operis efficiendi vadem in medium profert. Tam laeta rerum israeliticarum exspectatione oblectatus propheta et praesentis miseriae oblitus 'gloriam illam perennem praedicat, qua Israel propter Dei potentiam et protectionem insignis est :
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v. 9 « quia omnes populi ambulabunt unusquisque in nomine Dei sui : nos autem ambulabimus in nomine Domini Dei nostri in aeternum et ultra » ; — hebr. in aeternum et perpetuum ad emphasin et certam fiduciam declarandam. Illud *2 in initio particulam asseverantis, uti saepe, etiam hoc loco optime explicabis : profecto, dum reliqui populi idolorum auxilio freti vitae rationem secundum idololatriae normam instituunt, ideoque necessario cum idolis evanescent, nos Dei ope instructi et ex Dei protectione vitam dirigentes in perpetuum firmi ac stabiles permanebimus. Ambulare enim vitae actionum rationem et cursum dicit, in nomine Dei illa indicat versari ac fundari in eo quod Deus de seipso manifestat, id enim est proprie nomen Dei ; proinde illos firmiter consistere et permanere in Dei ope, fidelitate, robore, potentia. Vel sensus non erit absimilis, si nomen Dei eius essentiam et naturam significare dixeris, quatenus nomine ac significatione Iahve exprimitur (cf. Os. 12, 5$). Varius apud alios et nexus et sensus adstruitur. Alii rationem reddi volunt, cur talis rerum eventus futurus sit : quia scil. lahve solus est Deus qui iuvare possit, dum gentes propter idola necessario confundi debeant; vel : tuti erunt, quia patronum habent verum Deum, cui fideliter serviunt: vel : etsi omnes populi fidant in suis diis, nos in Deo nostro fidimus ; atque haec fiducia nobis eam felicitatem praestabit (cf. Sanct. Rib. Mar. Schegg, Keil). Sed huic explicationi obstat, quod ratio cur pax et securitas obventura sit, non potest ad populi israelitici pietatem referri. Hoc incommodum ab aliis vitatur, qui admonitionem in v. contineri docent : propter promissa adeo insignia oportet nos bono animo stare et alacres pergere in Dei cultu, utcumque aliae gentes diis serviant (cf. Tir. Men. Ros. sim. Beinke). Similem adhortationem ei vaticinio adiunxit Isaias: « domus [acob, venite et ambulemus in lumine Domini » (9, 5). Illa igitur explanatio potest commendari etiam ex eo, quod pertineat ad prophetam, ut ex vaticinio doctrinae caput colligat et proponat ad praesentem usum et necessitatem. Verum forma gràmmaticali prohibemur, quominus hanc explicationem adoptemus ; duo enim in versu adsunt tempora imperfecta, quae eodem modo explicari debent, neque forma cohortationis nzo: uti v. 2 et Is. 2, 3 legitur, sed EP uti
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In the second part the perspective is grand and splendid: from Jerusalem the covenant extends to all the nations (ibid. 4:1-5 = Isa. 2:2-4); it is the triumph of Yahweh, brought about against the coalition of the peoples (Mic. 4:6-14 [Vulg. 4:6-5:1]), through the work of the Messiah, of Davidic stock, who …
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His kingdom will be universal, definitive and spiritual: Is. 11, 10; 42, 1-7; 49, 5 ff.; 61, 1 ff.; Jer. 31, 31-34 (= Hebr. 8, 8-12); Dan. 7, 14-27; 9, 24; its center of diffusion will be Zion (Hos. 2, 19-24; Is. 2, 2 ff.; Mic. 4, 2 ff.; Jer. 31, 33; Ez. 16, 60 ff.; 17, 23; etc.); it will be a source of blessings for all the nations (Ez. 34, 26 = Gen. 12, 2). Characteristics of the kingdom of the M.: the remission …
… given by God to his faithful one (Job 22, 22; Ps. 78, 1 Heb.), by the sages (Prov. 3, 1; 4, 2; 6, 23; 7, 2; 13, 14), by the mother (ibid. 1, 8; 6, 20; 31, 26); Yahweh (or his representative) will give it in the messianic kingdom (Is. 2, 3 = Mic. 4, 2; Jer. 31, 33; Is. 42, 4; 51, 4). In this second semantic stage, the t. ("instruction," "teaching") has as its purpose and effect dâ'ath "knowledge." The t. dispensed by the priest has
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… reserves a "remnant," which he will purify in the long exile and lead back to Palestine to reconstitute the new Israel; this, in due time, will be raised up and absorbed into the kingdom of the M., the end of the whole divine economy (Am. 4, 11; 9, 9; Mic. 4, 6 f.; 7, 19; Is. 1, 9; 7, 3; 10, 20 ff.; 40-66; Jer. 3, 14, 16; 23, 3; 24, 6; 30-31; 33; Ez. 11, 13-20; 34; 37, 12; etc.). …
In the second part the perspective is grand and splendid: from Jerusalem the covenant extends to all the nations (ibid. 4:1-5 = Isa. 2:2-4); it is the triumph of Yahweh, brought about against the coalition of the peoples (Mic. 4:6-14 [Vulg. 4:6-5:1]), through the work of the Messiah, of Davidic stock, who will be born in Bethlehem (ibid. 5:3-4). Through him, Judah is freed from the foreign yoke (ibid. 5:5 ff.) and dominates like
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… her, chosen as mother of the Messiah: "And behold, you will conceive in your womb and bear a son, and you shall name him Jesus." Formulated with phrases and concepts from ancient prophecies (cf., e.g., II Sam. 7, 16; Ps. 88, 30-37; Is. 9, 7 [Hebr. 6]; Mic. 4, 7; Dan. 7, 14-27), the angelic announcement outlines the figure and the task of the promised Redeemer (cf. Mt. 1, 21).
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by Is. 32:14 (Vulg. tenebrae) and by Mic. 4:8 (Vulg. nebulosa
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… God redeems from the slavery of Egypt (Ex. 6:6), from that of Babylon and from the hand of the strong (Jer. 31:11; Mic. 4:10). Men saved from the danger of losing their way in the desert and from diseases that threatened them are called "redeemed" by the Lord. …
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.