Israel is justly punished for leaving God. The abundance of grace in the church of Christ.
He admonisheth the two tribes of their sinnes, threatning their captiuitie in Babylon. 1. Sheweth the abundance of grace in the Church of Christ, and multitude of nations to be conuerted.
1Say ye to your brethren: You are my people: and to your sister: Thou hast obtained mercy.Dite ai vostri fratelli, (ch'ei son) mio popolo, e alla vostra sorella, che ella ha trovato misericordia.SAY ye to your bretheren: My people: & to your sister, She that hath obteyned mercie.Dicite fratribus vestris: Populus meus; et sorori vestræ: Misericordiam consecuta. 2Judge your mother, judge her: because she is not my wife, and I am not her husband. Let her put away her fornications from her face, and her adulteries from between her breasts.Giudicate la madre vostra, giudicatela; perocché ella non è mia sposa, ed io non sono suo sposo. Tolgasi ella dalla sua faccia le sue fornicazioni, e dal suo seno i suoi adulterj.Iudge your mother, iudge ye: because she not my wife, and I not her husband. Let her take away her fornications from her face, and her adulteries from the middes of her brests.Judicate matrem vestram, judicate, / quoniam ipsa non uxor mea, / et ego non vir ejus. / Auferat fornicationes suas a facie sua, / et adulteria sua de medio uberum suorum; 3Lest I strip her naked, and set her as in the day that she was born: and I will make her as a wilderness, and will set her as a land that none can pass through and will kill her with drought.Affinchè io non abbia a spogliarla, e ignudarla, com'era nel giorno, in cui nacque, e non abbia a ridurla come una terra deserta, e come una terra inabitabile, e a farla perire di sete.Lest perhaps I strippe her naked, and set her according to the day of her natiuitie: and I wil lay her as a wildernes, and wil set her as a land vnpassible, and wil kil her with drought.ne forte expoliem eam nudam, / et statuam eam secundum diem nativitatis suæ, / et ponam eam quasi solitudinem, / et statuam eam velut terram inviam, / et interficiam eam siti. 4And I will not have mercy on her children, for they are the children of fornications.Non avrò compassione de' suoi figliuoli, perch'ei sono figliuoli di fornicazione;And I wil not haue mercie on her children: because they are the children of fornications.Et filiorum illius non miserebor, / quoniam filii fornicationum sunt. 5For their mother hath committed fornication, she that conceived them is covered with shame: for she said: I will go after my lovers, that give me my bread, and my water, my wool, and my flax, my oil, and my drink.Perocché la madre loro è una adultera, colei, che li concepì, è rimasta svergognata; perocché ella disse: Anderò dietro a' miei drudi, che mi danno il mio pane, la mia acqua, la mia lana, il mio lino, il mio olio, e le mie bevande.because their mother hath fornicated, she is confounded that conceiued them: because she sayd: I wil goe after my louers, that geue me my breads, and my waters, my wool, & my flaxe, mine oile, and my drinke.Quia fornicata est mater eorum, / confusa est quæ concepit eos; / quia dixit: Vadam post amatores meos, / qui dant panes mihi, et aquas meas, / lanam meam, et linum meum, / oleum meum, et potum meum.
6Wherefore, behold, I will hedge up thy way with thorns, and I will stop it up with a wall, and she shall not find her paths.Per questo, ecco che io le chiuderò la sua strada con siepe di spine, la chiuderò con una muraglia a secco, ed ella non troverà passaggio.For this behold I wil hedge thy way with thornes, and I wil hedge it with a wal, and she shal not finde her pathes.Propter hoc ecce ego sepiam viam tuam spinis, / et sepiam eam maceria, et semitas suas non inveniet. 7And she shall follow after her lovers, and shall not overtake them: and she shall seek them, and shall not find, and she shall say: I will go, and return to my first husband: because it was better with me then than now.Ella anderà dietro a suoi drudi, e non li raggiungerà, li cercherà, e non li troverà, e dirà: Anderò, e tornerò al primo mio sposo, perch'io stava allora meglio, che adesso.And she shal folow her louers, & shal not ouertake them: and she shal seeke them, and shal not find, and she shal say: I wil goe, and wil returne to my former husband: because it was wel with me then, more then now.Et sequetur amatores suos, et non apprehendet eos; / et quæret eos, et non inveniet: / et dicet: Vadam, et revertar ad virum meum priorem, / quia bene mihi erat tunc magis quam nunc. 8And she did not know that I gave her corn, and wine, and oil, and multiplied her silver, and gold, which they have used in the service of Baal.Ella però non sapeva, che io fui quegli, che le diedi il grano, e il vino, e l'olio, e la copia d'argento, e di oro, che offersero a Baal.And she did not know that I gaue her corne, and wine, and oile, and multiplied siluer vnto her, & gold, which they haue made to Baal.Et hæc nescivit, quia ego dedi ei frumentum, et vinum, et oleum, / et argentum multiplicavi ei, et aurum, / quæ fecerunt Baal. 9Therefore will I return, and take away my corn in its season, and my wine in its season, and I will set at liberty my wool, and my flax, which covered her disgrace.Per questo io cangerò sistema, e mi ripiglierò a suo tempo il mio grano, e il mio vino, e libererò la mia lana, e il mio lino, che cuoprono la sua turpitudine.Therfore wil I returne, and wil take my corne in his time, and my wine in his time, and I wil deliuer my wool, and my flaxe, which couered her ignominie.Idcirco convertar, et sumam frumentum meum in tempore suo, / et vinum meum in tempore suo. / Et liberabo lanam meam et linum meum, / quæ operiebant ignominiam ejus.
10And now I will lay open her folly in the eyes of her lovers: and no man shall deliver her out of my hand:Ed ora manifesterò la sua stoltezza dinanzi agli occhi de' suoi amatori, né uomo alcuno la trarrà dalle mie mani:And now I wil reuele her follie in the eyes of her louers: and there shal not a man deliuer her out of my hand:Et nunc revelabo stultitiam ejus in oculis amatorum ejus; / et vir non eruet eam de manu mea; 11And I will cause all her mirth to cease, her solemnities, her new moons, her sabbaths, and all her festival times.E porrò fine alle sue allegrezze, alle sue solennità, alle sue nuove lune, a' suoi sabati, e a tutte le feste, e a tutte le sue adunanze.and I wil make al her ioy to cease, her solemnitie, her newmoone, her sabbath, & al her festiual times.et cessare faciam omne gaudium ejus, / solemnitatem ejus, neomeniam ejus, sabbatum ejus, / et omnia festa tempora ejus. 12And I will destroy her vines, and her fig trees, of which she said: These are my rewards, which my lovers have given me: and I will make her as a forest and the beasts of the field shall devour her.E schianterò le sue vigne, e le ficaie, delle quali ella disse: Elle son queste la mercede pagata a me da miei amatori. Ed io ne farò una macchia, e la divoreranno le fiere selvagge.And I wil destroy her vine, & her figtree: of which she said: These are my rewardes, which my louers haue geuen me: and I wil lay her as a forrest, & the beast of the filde shal eate her.Et corrumpam vineam ejus, et ficum ejus, / de quibus dixit: Mercedes hæ meæ sunt, / quas dederunt mihi amatores mei; / et ponam eam in saltum, / et comedet eam bestia agri. 13And I will visit upon her the days of Baalim, to whom she burnt incense, and decked herself out with her earrings, and with her jewels, and went after her lovers, and forgot me, saith the Lord.E sopra di lei farò vendetta de' giorni sacrati al Baalim, ne' quasi bruciava gl'incensi, e si adornava de' suoi orecchini, e de' suoi vezzi, e andava dietro a' suoi drudi, e non pensava più a me, dice il Signore.And I wil visite vpon her the dayes of Baalim, to whom she burnt incense, & was adorned with her earler, and with her tablet, and went after her louers, & forgot me, sayth our Lord.Et visitabo super eam dies Baalim, / quibus accendebat incensum, / et ornabatur in aure sua, et monili suo. / Et ibat post amatores suos, / et mei obliviscebatur, dicit Dominus. 14Therefore, behold I will allure her, and will lead her into the wilderness: and I will speak to her heart.Ma io poscia la accarezzerò, e la menerò nella solitudine, e parlerò al cuore di lei.For this, loe I wil allure her, & wil leade her into the wildernes: & I wil speake to her hart.Propter hoc ecce ego lactabo eam, / et ducam eam in solitudinem, / et loquar ad cor ejus.
15And I will give her vinedressers out of the same place, and the valley of Achor for an opening of hope: and she shall sing there according to the days of her youth, and according to the days of her coming up out of the land of Egypt.E a lei darò a suoi vignaiuoli, del medesimo luogo, e la valle di Achor per cominciamento di speranza: e quivi ella canterà come ai giorni di sua giovinezza, e come ai giorni di sua uscita dalla terra d'Egitto.And I wil geue her dressers of vines out of the same place, and the vale of Achor to open hope: and she shal sing there according to the dayes of her youth, and according to the dayes of her ascending out of the Land of Aegypt.Et dabo ei vinitores ejus ex eodem loco, / et vallem Achor, ad aperiendam spem; / et canet ibi juxta dies juventutis suæ, / et juxta dies ascensionis suæ de terra Ægypti. 16And it shall be in that day, saith the Lord: That she shall call me: My husband, and she shall call me no more Baali.E quello sarà il giorno, dice il Signore, in cui elle chiamerammi suo a sposo, e non chiamerammi più Baali.And it shal be in that day, saith our Lord: She shal cal me: My husband, and she shal cal me no more, Baalim.Et erit in die illa, ait Dominus: / vocabit me, Vir meus, / et non vocabit me ultra Baali. 17And I will take away the names of Baalim out of her mouth, and she shall no more remember their name.E leverò dalla bocca di lei i nomi di Baalim, né de' nomi loro avrà più memoria.And I wil take away the names of Baalim out of her mouth, and she shal no more remember their name.Et auferam nomina Baalim de ore ejus, / et non recordabitur ultra nominis eorum. 18And in that day I will make a covenant with them, with the beasts of the field, and with the fowls of the air, and with the creeping things of the earth: and I will destroy the bow, and the sword, and war out of the land: and I will make them sleep secure.Ed io farò in quel giorno alleanza e tra loro, e le fiere selvagge, e gli uccelli, e tutti i rettili della terra: e l'arco, e la spada, e la guerra leverò dalla terra, e farò che riposino in sicurezza.And I wil make with them a league in that day, with the beast of the filde, and with the foule of the heauen, and with that, which creepeth on the earth: and bow, and sword, and battel I wil destroy out of the earth: and I wil make them sleepe confidently.Et percutiam cum eis fœdus in die illa, cum bestia agri, / et cum volucre cæli, et cum reptili terræ; / et arcum, et gladium, et bellum conteram de terra, / et dormire eos faciam fiducialiter.
19And I will espouse thee to me for ever: and I will espouse thee to me in justice, and judgment, and in mercy, and in commiserations.E meco ti sposerò in eterno; e meco ti sposerò, mediante la giustizia, e il giudicio, e mediante la misericordia, e la benignità.And I wil despouse thee to me for euer: and I wil despouse thee to me in iustice, and iudgement, and in mercie, and in commiserations.Et sponsabo te mihi in sempiternum; / et sponsabo te mihi in justitia, et judicio, / et in misericordia, et in miserationibus. 20And I will espouse thee to me in faith: and thou shalt know that I am the Lord.E meco ti sposerò con fede, e me conoscerai per Signore.And I wil despouse thee to me in faith: and thou shalt know that I am the Lord.Et sponsabo te mihi in fide; / et scies quia ego Dominus. 21And it shall come to pass in that day: I will hear, saith the Lord, I will hear the heavens, and they shall hear the earth.Allora sarà (dice il Signore), che io esaudirò i cieli, e questi esaudiranno la terra,And it shal be in that day: I wil heare, sayth our Lord, I wil heare the heauens, and they shal heare the earth.Et erit in die illa: / exaudiam, dicit Dominus, exaudiam cælos, / et illi exaudient terram. 22And the earth shall hear the corn, and the wine, and the oil, and these shall hear Jezrahel.E la terra esaudirà il grano, il vino, e l'olio: e questi esaudiranno Jezrahel.And the earth shal heare wheate, and wine, and oile: and these shal heare Iezrahel.Et terra exaudiet triticum, et vinum, et oleum, / et hæc exaudient Jezrahel. 23And I will sow her unto me in the earth, and I will have mercy on her that was without mercy.E io me la spargerò qual semenza per la terra: perocché io avrò compassione di lei, che era la non compassionata.And I wil sow her vnto me into the earth, and I wil haue mercie on her, that was Without mercie.Et seminabo eam mihi in terra, / et miserebor ejus quæ fuit Absque misericordia. 24And I will say to that which is not my people: Thou art my people: and they shall say: Thou art my God.E dirò a quello, che non era mio popolo: Tu se mio popolo; ed egli dirà: Tu se' il mio Dio.And I wil say to Not my people: My people art thou: and it shal say: Thou art my God.Et dicam Non populo meo: Populus meus es tu; / et ipse dicet: Deus meus es tu.
2:1
Challoner
Brethren, etc. Or, call your brethren, My people; and your sister, Her that hath obtained mercy. This is connected with the latter end of the foregoing chapter, and relates to the converts of Israel. (Challoner)
Haydock
I seemed to have abandoned them at the great day of carnage; (Haydock) but I will still receive (Calmet) this portion of my people, as well as Juda. (Haydock)
2:2
Calmet
Your mother: the synagogue. (Calmet)
2:3
Calmet
Drought. In Egypt the people were plunged into idolatry, and oppressed. (Calmet)
2:4
Haydock
Fornications. They imitate their parents. (Haydock)
St. Jerome
I will not spare them, as I did some in the wilderness. (St. Jerome)
Worthington
Punishment will not cease till people repent. (Worthington)
2:5
Lovers: idols, and foreign nations, Ezechiel 16:15, 33.
2:6
Paths. The aid which she sought from foreigners shall prove vain.
St. Jerome
It is often an effect of mercy, when our wicked plans miscarry. (St. Jerome)
2:8
Baal: or they formed idols.
2:9
Season. When the harvest is ripe, the loss is more afflicting. God withdraws what proves an occasion of sin.
Liberty. The creature serves unwillingly, Romans 8:21.
2:10
2:11
Times. This was verified during the captivity.
2:13
Calmet
Ear. Hebrew, "nose-rings," or ornaments hanging from the nose. (Calmet)
2:14
Challoner
I will allure her, etc. After her disloyalties, I will still allure her by my grace, etc., and send her vine-dressers, viz., the apostles, originally her own children, who shall open to her the gates of hope; as heretofore, at her coming into the land of promise, she had all good success after she had satisfied the divine justice by the execution of Achan, in the valley of Achor, Josue vii. (Challoner)
Haydock
Septuagint, "I will seduce or make her stray;" plano. (Haydock)
Calmet
I will permit her to yield to error, in captivity; (Theodoret) or will cause her hopes to be frustrated yet in exile I will comfort her. The Jews were not changed till they had seen the vanity of idols, and suffered much. (Calmet)
Worthington
God's grace prevents sinners, that they may be converted. (Worthington)
2:15
Haydock
Vine. Hebrew, "vineyards there," (Calmet) or "from," etc. (Haydock)
Achor. The environs of Jericho were very enchanting, Isaias 65:10.
Calmet
Sing is better than Septuagint, "shall be humbled." Hebrew, "shall answer," as people singing alternately. (Calmet)
2:16
My husband. In Hebrew Ishi.
Challoner
Baali: my lord. The meaning of this verse is: that, whereas, Ishi and Baali were used indifferently in those days by wives speaking to their husbands, the synagogue, whom God was pleased to consider as his spouse, should call him only Ishi, and abstain from the name of Baali, because of his affinity with the name of the idol Baal. (Challoner)
Haydock
The very name shall become obsolete. (Haydock)
2:17
Challoner
Baalim. It is the plural number of Baal; for there were divers idols of Baal. (Challoner)
The Jews hence styled Esbaal, Isboseth; as boseth means "confusion," 1 Paralipomenon 8:33.
2:18
Theodoret
Beasts. The most savage nations shall receive the gospel, and become mild, Isaias 11:6. (Theodoret)
Calmet
Wild beasts shall not infest the land, Leviticus 26:22. (Calmet)
2:19
Challoner
I will espouse thee, etc. This relates to the happy espousals of Christ with his Church, which shall never be dissolved. (Challoner)
God gives the dowry, justice, etc.
2:20
Calmet
Faith, the root of all virtues. We shall be true to each other. This has been realized only in the Church of Christ. (Calmet)
2:21
Challoner
Hear the heavens, etc. All shall conspire in favour of the Church, which in the following verse is called Jezrahel, that is, the seed of God. (Challoner)
Theodoret
Harmony shall subsist between all the parts of the universe. The earth shall receive rain, etc. This happiness was enjoyed in figure by the Jews, after their return, and in reality by Christians. (Theodoret)
2:22
Calmet
Jezrahel. This most fruitful valley shall again be covered with abundant crops. The whole nation of the Jews shall be happy. (Calmet)
2:24
Worthington
That which is not my people, etc. This relates to the conversion of the Gentiles, (Challoner) as the apostles explain it, 1 Peter 2:10., and Romans ix. (Worthington)
2:1
Say to your brethren, etc.... or, Call your brethren, My people: and your sister, Her that hath obtained mercy. This is connected with the latter end of the foregoing chapter, and relates to the converts of Israel.
2:2
Your mother.... The synagogue.
2:14
I will allure her, etc.... After all her disloyalties, I will still allure her by my grace etc., and send her vinedressers, viz., the apostles: originally her own children, who shall open to her the gates of hope; as heretofore at her coming into the land of promise, she had all good success after she had satisfied the divine justice by the execution of Achan in the valley of Achor. Jos. 7.
2:16
My husband.... In Hebrew, Ishi. Baali, my lord. The meaning of this verse is: that whereas Ishi and Baali were used indifferently in those days by wives speaking to their husbands; the synagogue, whom God was pleased to consider as his spouse, should call him only Ishi, and abstain from the name of Baali, because of its affinity with the idol Baal.
2:17
Baalim.... It is the plural number of Baal: for there were divers idols of Baal.
2:19
I will espouse thee, etc.... This relates to the happy espousals of Christ with his church: which shall never be dissolved.
2:21
Hear the heavens, etc.... All shall conspire in favour of the church, which in the following verse is called Jezrahel, that is, the seed of God.
2:24
That which was not my people, etc.... This relates to the conversion of the Gentiles.
2:1
Ye people of Iudad Id•ine not to cal the tenne tribes & the Gentiles your brethren and sisters. For God wil make them also his people as appeareth in the Gospel, more of the tenne tribes then of the other king dom beleued in Christ: and aftervvards more of the Gentiles then of the Iewes.
2:4
God vvil not vvithdraw his punishments til the sinners be penitent.
2:14
Gods mercie preuenteth by his grace offered to sinners that they may •ōue•t to him if they vvil.
2:23
The Apostles S. Paul. Rom. •. v. 25. and 5. Peter ep. 1. c. 2. v. 10 expound this place of the conuersion of Gentiles to Christ.
2:1
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 16
… 3 ; Eph. v. 26 ; James i. 18 ; 1 Pet. iii. 21 .) For as after first foretelling the birth of Isaac, He then accomplished it; so ours also He had announced before, many ages ago by all the Prophets, and afterwards brought it to pass. You know how great He has set it forth as being, and how, as He promised a great thing, He furnished it with abundant ease! (
2:5
St John Chrysostom † AD 407 Commentary on Galatians 3
… ix. 17 .) One may find him dwelling with pleasure on such arguments. In the Old Testament God does the same thing in many instances, as, “Can a woman forget her sucking child?” ( Isa. xlix. 15 .) and again, “Shall the clay say to him that fashioneth it, What makest thou?” ( Isa. xlv. 9 .) and in Hosea, He represents a husband set at nought by his wife. (
St Augustine of Hippo † AD 430 On Baptism, Against the Donatists 3.19
26. Who is that adulterous woman whom the prophet Hosea points out, who said, "I will go after my lovers, that give me my bread and my water, my wool and my flax, and everything that befits me?"
St Augustine of Hippo † AD 430 On Baptism, Against the Donatists 4.16
… or to be ascribed to it, rather than to His bountiful goodness, who even to a soul that plays the harlot, and goes after her lovers, yet gives His bread, and His wine, and His oil, and other food or ornaments, which are neither from herself nor from her lovers, but from Him who in compassion for her is even desirous to warn her to whom she should return.
John Cassian † AD 435 The Conferences of John Cassian 13.8
… “Behold I will hedge up thy way with thorns, and I will stop it up with a wall, and she shall not find her paths. And she shall follow after her lovers, and shall not overtake them: and she shall seek them, and shall not find them, and shall say: I will return to my first husband, because it was better with me then than now.”
2:6
St Jerome † AD 420 The Letters of St. Jerome 122.1
… Cease not from pursuing me till my wickedness is consumed, and I return to my old husband who will give me my wool and my flax, my oil and my fine flour and will feed me with the richest foods. He it was who hedged up and enclosed my evil ways
2:7
St Jerome † AD 420 The Letters of St. Jerome 122.1
… neither will I turn again till they are consumed,” so that I who was once thine enemy and a fugitive from thee, shall be laid hold of by thine hand. Cease not from pursuing me till my wickedness is consumed, and I return to my old husband who will give me my wool and my flax, my oil and my fine flour and will feed me with the richest foods.
St Jerome † AD 420 The Letters of St. Jerome 123.13
… First adopted from among the idolaters by Abraham and Moses, this has now denied the Saviour and proved unfaithful to Him. Therefore it has long been deprived of its altar, priests, and prophets and has to abide many days for its first husband.
2:8
St Augustine of Hippo † AD 430 The Confessions 7.9
… And to the Athenians Thou saidst by Thy apostle, that in Thee “we live, and move, and have our being;” as one of their own poets has said. And verily these books came from thence. But I set not my mind on the idols of Egypt, whom they ministered to with Thy gold,
Pope St Gregory I the Great † AD 604 The Book of Pastoral Rule 3.24
… Whence the Lord complains through the prophet, saying, I gave them corn, wine, and oil, and I multiplied to them silver and gold, which they sacrificed to Baal (
2:11
Tertullian † AD 220 The Five Books Against Marcion 1.20
… thus by Hosea: “I will also cause all her mirth to cease, her feast-days, her new moons, and her Sabbaths, and all her solemn feasts.”
Tertullian † AD 220 The Five Books Against Marcion 5.4
… your fasting, and feasts, and ceremonies my soul hateth;” also by Amos, “I hate, I despise your feast-days, and I will not smell in your solemn assemblies;” and again by Hosea, “I will cause to cease all her mirth, and her feast-days, and her sabbaths, and her new moons, and all her solemn assemblies.”
2:13
St Basil the Great † AD 379 The Letters 46.3
… she has forsaken Me, the true and holy Bridegroom of holy souls, and has betaken herself to an impious and lawless destroyer of body and soul alike. She has revolted from God, her Saviour, and yielded her members servants to uncleanness and to iniquity. She forgot me and went after her lover
2:19
St Basil the Great † AD 379 The Letters 46.3
3. Who would not grieve over such things and say, “How is the faithful city become an harlot?” How would not the Lord Himself say to some of those who are now walking in the spirit of Jeremiah, “Hast thou seen what the virgin of Israel has done to me?” I betrothed her to me in trust, in purity, in righteousness, in judgment, in pity, and in mercy;
St Jerome † AD 420 Against the Pelagians 2
Hosea ii. 19 . God in mercy forgives Israel’s unfaithfulness.
2:20
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 12.26
… and in another place it is written, Therefore will He give them up, until the time that she bringeth forth . And what is the sign? He tells us in what follows, She shall bring forth, and the remnant of their brethren shall return . And what are the nuptial pledges of the Virgin, the holy bride? And I will betroth thee unto Me in faithfulness
2:23
Pope St Clement I † AD 99 The Second Epistle of Clement 1
… For He had compassion on us, and mercifully saved us, observing the many errors in which we were entangled, as well as the destruction to which we were exposed, and that we had no hope of salvation except it came to us from Him. For He called us when we were not,
St Irenaeus of Lyons † AD 202 Against Heresies 1.10.3
… and discourse how it is that “this mortal body shall put on immortality, and this corruptible shall put on incorruption;” and proclaim in what sense [God] says, “That is a people who was not a people; and she is beloved who was not beloved;”
Tertullian † AD 220 An Answer to the Jews 2
For why should God, the founder of the universe, the Governor of the whole world, the Fashioner of humanity, the Sower
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 1.20
… and the one people shall overcome the other people; and the elder shall serve the younger.” Also in Hosea: “I will call them my people that are not my people, and her beloved that was not beloved. For it shall be, in that place in which it shall be called not my people, they shall be called the sons of the living God.”
St Ambrose of Milan † AD 397 On the Holy Spirit 2.10
… For as the Father called the Gentiles to the Church, saying: “I will call her My people which was not My people, and her beloved who was not beloved;”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 16
Here to prevent their saying, that you are deceiving us here with specious reasoning, he calls Hosea to witness, who crieth and saith, “I will call them My people, who were not My people.” (
2:1
1. Say to your brothers: My people; and to your sister: Thou hast obtained mercy. — These appear to pertain to the end of the first chapter; whence St. Jerome, Lyran, Vatablus and others connect these with chapter i, and begin the second chapter from the words immediately following: "Judge your mother." For indeed it alludes to the three offspring of Hosea, namely, Jezrael, Lo-ammi, and Lo-ruhamah, as if Jezrael, that is Seed of God, should speak to his brother Lo-ammi, that is Not my people, and console him, and congratulate him on so happy a change, by which he has now been made by God Ammi, that is my people; likewise to his sister Lo-ruhamah, that is Without mercy, that she is now ruhamah, that is hath obtained mercy: whence from the Hebrew if for poneto tsere you substitute chiric, so that for אחיכם achechem you read אחיכם achichem you translate: Say to your brother, (1) The Prophet persists in the image set forth above, which however, as Maurer rightly observes, he expresses differently, since the relation which interceded between God and the people in the chapter above was shadowed forth in the image of marriage. First therefore, in order to recall an adulterous spouse from madness, the justice of impending punishment is shown, with proportion judged, first, among the persons offending, namely the Synagogue, as a mother, 2, 3; and the Israelites as sons, 4; secondly, between the offense and the punishment, because there will follow, first, to wandering toward idols and idolaters as lovers, an interruption of the way, 5, 6; secondly, to solicitation of another, rejection given by the lovers and by God, 7; thirdly, to possession of goods given by God, but wrongly ascribed to idols, a taking away of the same and of public worship of religion together, 8-12; fourthly, to the long duration of idolatry, a prolonging of punishment, 13. Secondly, he brings forth now a new reason by which he wishes to bring the faithless to duty, saying he wishes after severity to employ blandishments and benefits, with promises, first, of singular care of God both through himself and through legates, 14, 15; secondly, of conversion to God and rejection of idolatry, 16, 17; thirdly, of immunity from all evils, 18; fourthly, of a matrimonial covenant with God entered into and confirmed, 19, 20; fifthly, of more abundant blessing, converting curse into good, 21-24. let her put away her fornications from her face, and her adulteries from the midst of her breasts. 3. Lest I strip her naked, and set her as in the day of her birth: and I will make her as a wilderness, and set her as an impassable land, and will kill her with thirst. 4. And I will not have mercy on her children: because they are children of fornications: 5. For their mother hath committed fornication, she that conceived them hath done shamefully: for she said: I will go after my lovers, that give me my bread, and my water, my wool, and my flax, my oil, and my drink. 6. Therefore behold I will hedge up thy way with thorns, and I will stop it up with a wall, and she shall not find her paths. 7. And she shall follow after her lovers, and shall not overtake them: and she shall seek them, and shall not find them: and she shall say: I will go, and return to my first husband: for then it was better with me than now. 8. And she knew not that I gave her corn, and wine, and oil, and multiplied her silver, and gold, which they used in the service of Baal. 9. Therefore will I return, and take away my corn in its season, and my wine in its time, and I will recover my wool and my flax, which covered her shame. 10. And now I will discover her folly in the sight of her lovers: and no man shall deliver her out of my hand: 11. And I will cause all her mirth to cease, her solemn days, her new moons, and her sabbaths, and all her festival times. 12. And I will destroy her vines and her fig trees, of which she said: These are my rewards, which my lovers have given me: and I will make her as a forest, and the beasts of the field shall devour her. 13. And I will visit upon her the days of Baalim, in which she burned incense to them, and adorned herself with her earrings and her jewels, and went after her lovers, and forgot me, saith the Lord. 14. Therefore behold I will allure her, and will lead her into the wilderness: and I will speak to her heart. 15. And I will give her vineyards from thence, and the valley of Achor for an opening of hope: and she shall sing there according to the days of her youth, and according to the days of her coming up out of the land of Egypt. 16. And it shall be in that day, saith the Lord: thou shalt call me: My husband; and thou shalt call me no more Baali. 17. And I will take away the names of Baalim out of her mouth, and she shall remember their names no more. 18. And I will make a covenant with them in that day with the beasts of the field, and with the fowls of the air, and with the creeping things of the earth: and I will break the bow, and the sword, and the battle out of the earth: and I will make them sleep securely. 19. And I will espouse thee to me for ever: and I will espouse thee to me in justice, and judgment, and in mercy, and in commiserations. 20. And I will espouse thee to me in faith: and thou shalt know that I am the Lord. 21. And it shall come to pass in that day, I will hear, saith the Lord, I will hear the heavens, and they shall hear the earth. 22. And the earth shall hear the corn, and the wine, and the oil: and these shall hear Jezrahel. 23. And I will sow her unto me in the earth, and I will have mercy on her that was not pitied. 24. And I will say to that which was not my people: Thou art my people; and they shall say: Thou art my God. 1. Say ye to your brethren: Thou art my people; and to your sister: Thou hast obtained mercy. — These words appear to pertain to the end of the first chapter; wherefore St. Jerome, Lyran, Vatablus and others connect these with chapter i, and begin the second chapter from the words immediately following: "Judge your mother." For indeed it alludes to the three offspring of Hosea, namely, Jezrahel, Lo-ammi, and Lo-ruhamah, as if Jezrahel, that is, Seed of God, should speak to his brother Lo-ammi, that is, Not my people, and console him, and congratulate him on so happy a change, whereby he has now been made by God Ammi, that is, my people; and likewise to his sister Lo-ruhamah, that is, Not pitied, that she is now ruhamah, that is, hath obtained mercy. There shall be salvation, as the Lord hath said, and in the remnants whom the Lord shall call. Behold these are the days of Jezrahel. Again, Jezrahel signifies the arm of God. Thus all these days are Jezrahel, that is, days and works of the great arm, that is, of the great virtue and divine power: thus Arias. In like manner great was the day of Madian, namely, when Gedeon crushed the Madianites, and freed the Hebrews from their yoke, which day was a type of this day of Christ our Redeemer, of whom therefore Isaiah sings, chapter IX, 4: "Thou hast broken the yoke of his burden, and the rod of his shoulder, and the sceptre of his oppressor (namely the devil, O Christ), as (Gedeon did) in the day of Madian." Where note: In this same valley of Jezrahel Gedeon overthrew the Madianites, as is said in Judges VI, 33, so that the Prophet plainly seems to allude to it here. See what I have said concerning the day of Madian on Isaiah IX, 4. This therefore is the great day of Jezrael, on which through Christ incarnate that great mystery of the calling and adoption of the faithful was accomplished, which the Apostle so marvels at and admires in all his epistles. Whence Ephesians II, 11, stirring the Gentiles to thanksgiving and jubilation: "Remember," he says, "that you were once Gentiles, etc., were without Christ, alienated from the conversation of Israel, and strangers to the covenants, and had no hope of the promise, and were without God in this world. But now in Christ Jesus you, who were once far off, are made nigh in the blood of Christ." And soon after: "Therefore now you are no more strangers and foreigners, but you are fellow citizens with the saints, and of the household of God." Hence again struck with wonder he exclaims: "O the depth of the riches of the wisdom and knowledge of God! How incomprehensible are his judgments, and how unsearchable his ways!" Romans XI, 33. Tropologically: The great day of Jezrael is the Church's, on which many converted to it became Jezrael, that is seed, that is children, of God. Such was the day on which Constantine the Great, converted, converted the world subject to him. A great day for a nation or city is that on which, freed from the yoke of heretics or Turks, it passed into the liberty of the children of God, and into the kingdom of Christ, so that it ought perpetually to remember him, and sing with rejoicing together with the Psalmist: "This is the day which the Lord hath made; let us be glad and rejoice therein." Thus a great day for a faithful soul is that on which it was baptized and became faithful; on which, having relapsed into sin, through penance it returned to God's grace; on which from the tumults of the world it was called by God to the state of perfection, on which it made profession; on which it was initiated into the priesthood, etc. For on these days, either simply or more excellently, it became Jezrael, that is seed or daughter of God, so that it ought deservedly to celebrate those days recurring yearly with great thanksgiving, praise and jubilation, and sing with the Blessed Virgin: "My soul doth magnify the Lord. And my spirit hath rejoiced in God my Saviour. Because he that is mighty hath done great things to me, and holy is his name. He hath showed might in his arm."
2:2
Thus the great day of Jezreel was when Judith, slaying Holofernes, freed her country, which the Hebrews therefore celebrated with an annual feast, as is evident from Judith, final chapter, verse 31. Thus great was the day of Jezreel when Esther rescued the Jews destined for slaughter, which therefore posterity commemorated annually with the feast of Purim, that is, of lots, Esther chapter IX, verses 26 and 31. Thus great was the day of the Encaenia, that is, the dedication of the temple, both when first made by Solomon, III Kings VIII, and when restored by Esdras, I Esdras VI, and afterwards by Judas Maccabaeus, I Maccabees IV, 52. Thus great was the day of the slaying of Nicanor by Judas, and the annual feast, I Maccabees VII, 49. Thus great was the day of the sacred fire given from heaven to Aaron, and recovered under Judas Maccabaeus, by which victims were to be burned, II Maccabees I, 18. Thus great was the day, indeed the year, the fiftieth, namely the jubilee, Leviticus XXV. God commands Israel to be reproved for idolatry and ingratitude: namely that wine, grain, wool, etc., which he had received from God, he had given to idols, whence God threatens to take them away, and that he will visit upon him the days of the Baals. Hence secondly, he predicts the repentance of Israel; and consequently, verse 14, he promises that he will nurse her, lead her into the wilderness, and speak to her heart, and she shall be his wife. Finally, verse 18: I will make, he says, a covenant with them, etc. And I will espouse thee to me forever. And I will sow her unto me in the land, and I will have mercy on her that had obtained no mercy. 1. Say ye to your brethren: Thou art my people; and to your sister: Thou hast obtained mercy. 2. Judge your mother, judge: for she is not my wife, and I am not her husband. Let her put away her fornications from her face, and her adulteries from the midst of her breasts. 3. Lest I strip her naked, and set her as in the day of her birth: and I will make her as a wilderness, and set her as a land that none can pass through, and will kill her with thirst. 4. And I will not have mercy on her children: for they are the children of fornications. 5. For their mother hath committed fornication, she that conceived them is covered with shame: for she said: I will go after my lovers, that give me my bread, and my water, my wool, and my flax, my oil, and my drink. 6. Therefore behold I will hedge up thy way with thorns, and I will stop it up with a wall, and she shall not find her paths. 7. And she shall follow after her lovers, and shall not overtake them: and she shall seek them, and shall not find them: and she shall say: I will go, and return to my first husband: for then it was better with me than now. 8. And she knew not that it was I that gave her corn, and wine, and oil, and multiplied her silver, and gold, which they used in the service of Baal. 9. Therefore will I return, and take away my corn in its season, and my wine in its season, and I will take away my wool and my flax, that covered her shame. 10. And now I will discover her folly in the sight of her lovers: and no man shall deliver her out of my hand. 11. And I will cause all her mirth to cease, her solemn days, her new moons, and her sabbaths, and all her festival times. 12. And I will destroy her vines and her fig trees, of which she said: These are my rewards, which my lovers have given me: and I will make her a forest, and the beasts of the field shall devour her. 13. And I will visit upon her the days of the Baals, in which she burned incense to them, and adorned herself with her earrings and her jewels, and went after her lovers, and forgot me, saith the Lord. 14. Therefore behold I will allure her, and will lead her into the wilderness: and I will speak to her heart. 15. And I will give her vineyards from thence, and the valley of Achor for an opening of hope: and she shall sing there according to the days of her youth, and according to the days of her coming up out of the land of Egypt. 16. And it shall be in that day, saith the Lord: thou shalt call me: My husband; and thou shalt call me no more Baali. 17. And I will take away the names of the Baals out of her mouth, and they shall be remembered by their names no more. 18. And I will make a covenant with them in that day with the beasts of the field, and with the fowls of the air, and with the creeping things of the earth: and I will break the bow, and the sword, and the battle out of the land: and I will make them sleep securely. 19. And I will espouse thee to me forever: and I will espouse thee to me in justice, and judgment, and in mercy, and in commiserations. 20. And I will espouse thee to me in faith: and thou shalt know that I am the Lord. 21. And it shall be in that day: I will hear, saith the Lord, I will hear the heavens, and they shall hear the earth. 22. And the earth shall hear the corn, and the wine, and the oil: and these shall hear Jezreel. 23. And I will sow her unto me in the land, and I will have mercy on her that had obtained no mercy. 24. And I will say to that which was not my people: Thou art my people; and they shall say: Thou art my God. 1. SAY TO YOUR BROTHERS. — These words appear to pertain to the end of the first chapter; wherefore St. Jerome, Lyran, Vatablus and others connect these with chapter I, and begin the second chapter from the words immediately following: "Judge your mother." For indeed it alludes to the three children of Hosea, namely, Jezreel, Lo-ammi, and Lo-ruhamah, as if Jezreel, that is Seed of God, should speak to his brother Lo-ammi, that is Not my people, and console him, and congratulate him on so happy a change, by which he has now been made by God Ammi, that is my people; and likewise to his sister Lo-ruhamah, that is Without mercy, so that she is now ruhamah, that is has obtained mercy: whence from the Hebrew if for the point tsere you substitute chiric, so that for אחיכם you read achechem instead of achichem, you translate: Say to your brother, and say to your sister; but the matter comes to the same thing, whether you translate in the singular or in the plural, brother or brothers; sister or sisters; yours singular or yours plural: for all these names of the children, although they are singular in voice, are nevertheless plural in signification and representation; for they signify the Seed of God, and the people of Israel, in which there was a multitude and plurality of men. Hence it is clear that brothers and sisters are called here those whom in chapter I, 10, he called sons of Israel, and sons of the living God. Now since from what is said in chapter I it is clear that these three sons of Hosea signified first, Israel, or the ten tribes, abandoned by God on account of impiety; second, the gentiles of like impiety and idolatry; but who equally with the Israelites were afterwards through the grace of God converted to Christ, and became the people of God, and obtained mercy; hence the sense of this place is, as if to say: O you men of Judah, who are the faithful people of God, do not cast away the ten tribes and the gentiles, who are your brothers through God's predestination, calling and grace, by which they have been converted to Christ; call them therefore, My people, and She who has obtained mercy, which they once were and were called: Not my people, and Without mercy. For to say to your brothers, namely to the Israelites, is the voice of Judah. For he was the brother of Israel; because two tribes were brothers of the twelve tribes: or, if you prefer, it is the voice of Jezreel; for he was the brother of Lo-ammi and Lo-ruhamah. Now by Judah or Jezreel he understands the first believers believing in Christ. For these were from Judah and from Israel: for these were wonderfully glad when they saw the Samaritans, Galileans and gentiles converted to Christ: and they as it were applauded these now as their brothers in Christ and the Church, and called them brothers and the people of God, and she who has obtained mercy, as St. Peter calls them, epistle I, chapter II, 10, and St. Paul, Romans chapter IX, 25. This sense is demanded by the names Ammi, that is My people; and Ruhamah, that is She who has obtained mercy; for these plainly allude to the end of the first chapter, where to the Israelites now converted to Christ he gave these names. Thus think St. Jerome, Albert, Hugh, Haymo, Lyran, Isidore, Vatablus and Arias. Hear St. Jerome, who thus explains, as if to say: "O men of the tribe of Judah, do not despair of the salvation of the ten tribes; but provoke it daily both by word, and by wish, and by letters to repentance; because your brother is called and your sister; brother, from the fact that it is said: My people; sister, from the fact that she is called: She who has obtained mercy." Then he explains otherwise, applying these to the Jews: "You, he says, who believe in Christ, and are both from Jews and from gentiles, say to the broken branches and to the former people, which has been cast away: My people, because your brother is; and: She who has obtained mercy, because your sister is; for when the fullness of the gentiles shall have entered in, then all Israel shall be saved." And he adds tropologically: "The same thing is commanded to us, that we do not utterly despair of heretics; but provoke them to repentance, and wish for their salvation with the affection of brotherhood." But because in the Latin and Greek Bibles these are separated from the end of the first chapter, so that the second chapter begins with these, hence according to this division these must be explained otherwise, with the Chaldean and Christopher a Castro, namely so that they refer to what follows: "Judge the mother," as if the Prophet here returns to the beginning of ch. I, and through him God here commands the Prophets, and any pious men of Israel, that, while they still retain the name of the people of God, and have obtained mercy, they judge the Israelite people their mother, of whom individually they themselves are members and sons, that is, they admonish and reprove her; lest, if she perseveres in her impiety, she bring destruction upon herself and her sons. Whence the Chaldean translates: Prophets, say to your brethren: My people, turn to my law, and I will have mercy on your congregation. The sense therefore is, as if he said: You, O Prophets, say to your brethren, namely to those who are true Israelites, that is, worshippers of God, who therefore are and are called Ammi, that is, My people; and to your sisters, namely to women who are true Israelitesses, and therefore are and are called Rachuma, that is, Those who have obtained mercy; that they judge, that is, reprove and rebuke their mother, namely the Synagogue, or the assembly of Israelites worshipping idols; and let them announce to her from me and in my name, that she is now no longer my wife, nor am I her husband: let her therefore put away her fornications, that is, her idolatries, so that she may deserve to return to me, and be received into favor and the marriage bed. Whence the Syriac translates: Call your brethren, My people, and your sisters Those who have obtained mercy, enter into judgment (judge) with your mother; and the Antiochene Arabic: Say, My people, to your brother and to your beloved sister, and decree judgment against your mother; and the Alexandrine Arabic in different words, but in the same sense: Say to your brethren (unfaithful Jews): You are not my people; and to your sister, that she has not obtained mercy: enter into judgment with your mother. TO YOUR SISTER. — In Hebrew it is the plural yod, לאחותיכם laachotechem; whence Vatable, Pagninus and other more recent translators render it, to your sisters. But the matter comes to the same thing, whether you translate it in the singular or in the plural, as I showed a little before. Yet our Interpreter translated it more fittingly in the singular, because there was one daughter of Gomer, by name Lo-Rachuma, sister of Jezreel and Lo-Ammi, the sons of Hosea: for it is to her that he alludes. Moreover this yod is added to this word also in the singular, as is evident from Cant. VIII, 8: "What shall we do to our sister?" in Hebrew לאחותינו laachotenu. 2. JUDGE YOUR MOTHER. — Here properly, according to St. Jerome and very many others, whom I cited a little before, the second chapter begins. For here the Prophet returns from the age of Christ in the manner of his own time, and to his own Israelites, namely to the depraved customs of his age, namely so that he may reprove the Israelites who, wholly given over to idolatry, were rushing to destruction, and It is asked, who is this mother? Some understand Judah and Jerusalem, or the Synagogue of the two tribes, as if the Prophet here reproves the two tribes, just as in the first chapter he reproved the ten; thus Ribera, so that the sense is, as if he said: You, O pious Jews, who call pious Israelites brothers, and pious Israelitesses sisters; reprove Jerusalem and the Synagogue, or the assembly of the people which is in it, which is as it were your mother (for I have begun to speak to you), reprove, I say, her, because she has now begun to imitate the ten tribes, and although she was the wife and worshipper of God, she has again defiled herself with adulteries, that is, with the filth of idolatry: lest I do the same to her as I did to the ten tribes; namely that I repudiate and cast her off. For I plainly intend and am determined to do this. Better do others understand by mother Samaria, or the Synagogue of the Israelites. For he alludes to Gomer the wife of Hosea, who by fornicating represented the idolatry of Israel, as I said at I, 2. The Prophet therefore commands that Ammi and Rachuma, that is, brethren and sisters, namely faithful Israelites and Israelitesses, reprove this their mother for her infidelity and idolatry; whence at verse 4, he says: "And I will not have mercy on her children, because they are children of fornications: for their mother hath committed fornication," where Gomer and her children are plainly noted, that is, the impious Israelites. Finally at verses 13 and 14, her children are expressly named, namely Jezreel, Lo-Ammi, Lo-Rachuma. The Prophet therefore continues here to assail the idols of Israel. Now the sense is the same as I gave a little before; repeat that therefore and apply it, changing only the name Judah to Israel. Thus St. Jerome, the Chaldean, Albert, Hugh, Arias and others. Hence it is clear that the Prophet here reproves the idolatrous Israelites of his own age, not however the Jews who were to be at the time of the Babylonian captivity, as Theodoret wishes; much less the Jews who were to be at the time of Christ. Yet allegorically you may rightly adapt these to them in this sense, as if namely here true Israelites, namely the Apostles, are commanded to reprove the Synagogue, because she does not receive nor acknowledge Christ her spouse. Thus Haymo and Vatable.
2:3
Note: For "judicate," others translate "litigate," that is, contend in judgment, bring a suit against him; Vatablus, expostulate. To judge therefore here is not to pronounce sentence, but to accuse, or to act the part of an accuser; for this is what the Hebrew ריבו ribu signifies. It is a catachresis, or metonymy; for the cause is put for the effect, the antecedent for the consequent; namely, accusation for judgment, or pronounced sentence: for this must certainly be pronounced against a definite and confessed defendant, namely against the public idolaters of Israel, just as from the law in Deuteronomy chapter XIII, 6, a certain and pronounced sentence of death, namely of stoning, was against an adulteress. A sentence therefore pronounced by law, and to be certainly pronounced by a judge, is held morally as if already pronounced. The Septuagint translates κρίθητε, that is, be judged with your mother, in the same sense; for he who contends in judgment with an adverse party, as an accuser or plaintiff does with a defendant, is said to be judged with him, that is, to be disputed in judgment, to be agitated and ventilated in judgment, so that he may receive from the judge a sentence either favorable or adverse. Otherwise from Castro: be judged, he says, that is, reprove and rebuke one another. But the former exposition is the genuine one, and the Hebrew word ribu demands it, and the agreement of the other interpreters. THAT HE MAY TAKE AWAY HER FORNICATIONS FROM BEFORE MY FACE, AND HER ADULTERIES. — It is a common usage in Scripture among the Prophets to call idolatry and its acts, especially sacrifices, fornication and adultery, because through these the soul, or nation, abandoning God her spouse, is joined to an idol and demon, as to a fornicator and adulterer. Fornication is distinguished from adultery as genus from species: for fornication is union both with an unmarried woman and with a married woman; adultery, with a married woman only. Otherwise St. Jerome. "A fornicatress," he says, "is she who is joined with many; an adulteress, she who, abandoning one husband, is joined to another." Hence Psalm LXXII, when the Psalmist had said verse 25, "What have I in heaven, and what would I have from thee upon earth?" for which the Hebrew, St. Jerome and Aquila have: What have I in heaven? and with thee I would have nothing on earth, namely to have another spouse, friend and helper, as Theodoret expounds it, and, as the Chaldean, companion; Arnobius reads: What remains to me in heaven, and what would I have from thee upon earth? as if to say, I Christ, placed on earth, so lived the heavenly life, that when I ascend into heaven, nothing remains to me which I did not fulfill while placed on earth: for I willed nothing on earth except thee, O my God; therefore I leave nothing on earth except obedience and fulfillment of thy will; nothing in heaven except love and worship of thee: for thou art all that I will and love in heaven and on earth. He adds verse 27: "For behold they that go far from thee shall perish: thou hast destroyed (wilt destroy) all that commit fornication against thee," namely those who from thee their spouse, and from thy faith, love and worship depart by adhering to idols or creatures, as to adulterers. "Their soul," says Arnobius, "takes another God (as a husband), or from the marriage of truth and holiness mingles itself with falsehood and iniquity." Wherefore the Psalmist adds and infers verse 28: "But it is good for me to adhere to God," in Greek προσκολλᾶσθαι, that is, for me to be glued to God is good. By a threefold bond, says St. Bernard, the soul is bound to God: first, by honesty and promise, as by a rope; second, by fear of hell, as by a key, of which it is said Psalm CXVIII, 120: "Pierce my flesh with thy fear: for I was afraid of thy judgments," third, by love, as by glue. FROM BEFORE MY FACE, — is emphasis, as if to say, Art thou not ashamed, O shameless harlot and adulteress, that in my sight, and before my eyes, thou committest fornication. Thou knowest me to be jealous, and dost thou not fear lest I catch thee in the very act and pierce thee, strike thee or smite thee with lightning? AND HER ADULTERIES FROM THE MIDST OF HER BREASTS. — By these grammatically are understood the allurements and signs of adultery: namely all the ornament and gesture of a harlot— tion. For harlots are accustomed to display their breasts naked, and to load them with flowers, gems, studs, ointments, love-charms and amatory incantations, so that they may entice lovers into lust for themselves. Finally, through the touching of breasts lust is begun, inflamed and consummated. Now through these things he understands literally the ornaments of the idol, of the head, of the breast, studs, rings, torques, and other things which they wore upon the breasts in honor of idols, and especially medals and images of idols, which they wore suspended from the neck, or engraved on a plate upon the breast. The Bridegroom demands the same from the Bride, but in holy and chaste love, saying in Canticles VIII: "Set me as a seal upon thy heart, as a seal upon thy arm," that is to say, O Bride, seal thy heart equally with my image as thy arm, engrave my image and deeds both in studs hung upon the heart, that is upon the breast, and in bracelets hung upon the hands and arms, so that these may continually refresh and impart to thee my memory and love, so that thou mayest unceasingly think of and love nothing but me. 3. LEST PERHAPS I STRIP HER NAKED, AND SET HER AS IN THE DAY OF HER NATIVITY. — He calls the day of the nativity of Israel or the Synagogue the origin or first propagation of the Israelitic nation in Egypt: for in Moses and with Moses the Synagogue was born, as it were, and grew and came of age, and was betrothed to God, as it were a maiden, when on Sinai through Moses she received from God the law, and ceremonies, and the rite of sacred things by which she might worship God. Thus St. Jerome, Theodoret, Rupert, Haymo, Hugh and others. Paul otherwise Arias; for he holds that the Synagogue was born in Chaldea, since Abraham her father was born there. But there not so much the nation itself as the father of the nation, namely Abraham, was born.
2:4
He calls nakedness both the want and poverty of Israel in Egypt, where it was afflicted, lived and subsisted as it were as a slave of the Egyptians; both the weakness and impotence of the same, by which, as it were unarmed and unwarlike, lacking a leader, it could not protect itself, and therefore was a prey and plunder to Pharaoh; both that, destitute of law, religion, tabernacle, Prophets, it seemed to be as it were forsaken by God and naked, and destitute of every garment both corporeal and spiritual. The sense therefore is, that is to say, In Egypt Israel was born naked, wretched, poor, unwarlike, abject, formless; lacking a king, leader, law, religion, synagogue, commonwealth, nay God himself, and every good thing, exposed to prey and death, and to the infanticide of Pharaoh. I, taking pity on him in his wretchedness, gathered him through Moses, freed him, led him out, armed him, enriched him with the spoils of the Egyptians, fed him with manna, instructed him in law and sacred things, formed him into a synagogue and commonwealth, and betrothed him to myself. But he, now made rich and abounding in luxury, began to wanton and kick back, to commit fornication and worship idols, to spurn me. And so I warn him to remember his former condition and my beneficence and to come to his senses, otherwise I will abandon him and allow him to be rolled back into the primeval misery and nakedness of his infancy:
2:5
that it may be without riches, without a king, without law, without God: that it may be laid waste and spoiled by the Assyrians, and stripped of all its goods and possessions. This is what he adds: "I will make her as a wilderness;" "her," namely the land, and consequently the nation of Israel: for the desolation of a nation is the desolation of the land; and conversely the desolation of the land is the desolation of the nation. Wherefore Hosea and other Prophets speak of Israel now as of a nation, now as of a region and land. Hence he adds: "And I will set her like a land that cannot be passed through;" the Hebrew and Septuagint, a land without water; the Chaldean, a desert land: for this is impassable. "And I will kill her with thirst," that is to say, I will make her parched and thirsty, so that both the land and the nation dwelling in it may be destroyed by thirst. For when fields and meadows lack water, they thirst and dry up, yield no fruits, no crops, no produce, no sprouts, and consequently beasts and men then deprived of their food and drink, thirst and waste away. This same figure of the Synagogue, as of a girl newly born, naked and miserable, clothed, enriched and espoused by God, and then waxing wanton, committing adultery and idolatry; and therefore to be again forsaken by God, and stripped and laid waste by the Chaldeans, Ezekiel sets forth graphically and at length in chapter XVI, and Jeremiah in chapter II. See the sayings there. Tropologically, in like manner God strips of all His graces, benefits and gifts those nations and souls who once cultivated Him, if, despising Him, they turn to heresy and other crimes; and thus He makes them lie uncultivated and useless and reduced to desolation; and He punishes them with thirst, that is with desire for pleasures which they cannot obtain; so that like Tantalus they see and touch the waters while thirsting, but cannot reach them with their mouth and drink them. Again with thirst, that is with desire for happiness which they cannot attain: for true and solid happiness is destined by God to the just alone and is obtained by them. Secondly, just as in arid places there are wild beasts which draw venom from excessive heat most virulent, such as serpents and dragons and their various species; so a dry and thirsty soul brings forth nothing but the wild beasts of desires and the poisons of vices. Thirdly, arid land generates monsters; hence of Libya it is said: "Libya always brings forth something evil;" and of Africa: "Africa always brings forth something new." Aristotle gives the reason, in book II of the Generation of Animals, chapter V, that, since the region is hot and arid and has few springs, to which animals and beasts gather for the purpose of quenching their thirst, and there they mingle with one another, and thus from the mingling of diverse species monsters are generated; and from the mingling of monsters new monsters are again produced, and offspring that are two-formed, indeed three-formed and four-formed. Thus the soul, when it has left its spouse God, wanders through loves of riches, honors, delights, and brings forth innumerable monsters of sins, as may be seen in courts, cities, indeed even in colleges of clergy and monks, in which ambition dominates; avarice, gluttony, lust, etc. Thus Sanchez. 4. And I will not have mercy on her children (He notes parabolically the children of Gomer, namely Jezreel, "Not my people, Without mercy," and by them he understands literally the idolatrous Israelites, the children of the idolatrous Synagogue, as I said in chapter I. Of these God says He will not have mercy; but will cut them off through the Assyrians): BECAUSE THEY ARE THE CHILDREN OF FORNICATIONS, — that is because they have imitated their mother in the worship of idols, which they learned and imbibed from her. Otherwise indeed if the mother alone had sinned, and the children had been innocent and pious, the mother alone would have deserved punishment, not the children: "For the soul that sinneth, the same shall die; and the son shall not bear the iniquity of the father," as God ordains in Ezekiel chapter XVIII, 20. Thus St. Jerome, the Chaldean, Theodoret and Lyra. Note: By mother he understands the Synagogue, that is the leaders and elders of the Synagogue; for these, as it were leaders, the younger men and the people followed in the worship of idols. Hence he adds: "Because their mother hath committed fornication," that is to say, The leaders by their example, instruction and command taught, indeed compelled the people to commit fornication with them and worship idols. 5. SHE IS CONFOUNDED THAT CONCEIVED THEM. — First, Rupertus and Albertus: "She is confounded," they say, with confusion not of shame, but of ignominy; because she is caught in sin (of adultery, that is idolatry). Second and better, she is confounded, because her hope is frustrated; because she did not obtain what she hoped for. For she hoped to indulge in luxury with her lovers, that is with idols and idolaters, and to be enriched by them: but God cut off the way to them for her. This is indeed what follows: "Because she said: I will go after my lovers;" but hearing from God who intercepts the way: "I will hedge up thy way with thorns." Thus the Apostle says: "Hope confoundeth not," that is it does not frustrate the one who gapes and hopes; but it certainly leads him to the thing hoped for. Thus often the Psalmist prays, and says: "In thee, O Lord, have I hoped, let me never be confounded;" that is let me not fail in my hope, but certainly obtain from thee what I hope from thee. For hope and the one who hopes is put to shame and confounded, when he is deceived in his hope, and does not obtain the thing hoped for. BECAUSE SHE SAID: I WILL FOLLOW MY LOVERS. — This harlot, says St. Jerome, "came to such shamelessness, that she heard through Jeremiah: Thou hast a harlot's forehead, thou art not ashamed. Is this not hard of face, and harlot-like shamelessness, that she glories in her crime, and says: I will follow my lovers, I will go to the idols, which have provided for me both for food and for clothing?" Thus also Theodoret, Haymo and Vatablus. Others understand by lovers the gentiles themselves, whose idols Israel worshipped, hoping for protection and aid from them against enemies; so that they could enjoy their fields and goods securely, and from them live honestly, indeed luxuriously. Thus the Chaldean, Haymo, Hugo and Isidorus, and not badly. For the Prophets call both idolaters and their idols lovers, as is clear from Ezech. cap. XVI, 36. But the matter comes to the same thing: for from idols, as from gods, the Israelites hoped for sustenance, from idolaters for friendship and aid.
2:6
WHO GIVE ME BREAD (in Hebrew, my bread: by bread the Hebrews signify any food whatsoever, any dish, any delicacies), AND MY WATERS (both of fountains and of rains, for irrigating and making the earth fertile: for drink will be mentioned next), MY WOOL AND MY LINEN (from which I shall make woolen and linen garments for myself and mine), MY OIL (which I shall use for food, for light and for anointing), AND MY DRINK,—both of wine and of strong drink, which was made then from water in flour of wheat and barley boiled and cooked (which the Transalpine peoples still use, and call beer); now from crushed apples, pears, cherries and other fruits; indeed also from herbs, sage, chicory, oregano, etc., and from roots, and from the incision of trees: for from thence a copious tear dripping gives drink, as happens in Brazil, which therefore in many places uses no other drink. 6. FOR THIS CAUSE.—This verse and the next following should rightly be placed immediately before verse 14: "For this cause, behold I will allure her." For thus all things cohere most excellently. For first God, recounting the crimes of the bride, inflicts punishment upon her; she, afflicted, flees in the usual manner to her gods; but God blocks and closes the way: she therefore, repenting, returns to God: God, merciful, receives her repenting and returning, and says: "For this cause, behold I will allure her." For this is the right order, which we see observed everywhere in the reconciliation of spouses. Wherefore some think these two verses, namely the sixth and seventh, should be enclosed in parentheses. For here is the vehement pathos of the Spouse of God, indignant at the Spouse on account of her adulteries; in which therefore the affections are cut, mixed and disturbed by vehemence and abundance. I WILL HEDGE UP THY WAY WITH THORNS.—The Syriac: I will hedge up thy way with thorn, namely Arabian, which is sharp, dense and abundant in Palestine. The sense is, as if to say, Because thou, O Synagogue, fleest to the gods of the nations; because thou seekest grain, wool, linen and all good things, not from me, but from thy lovers, namely idols and idolaters; for this reason I will block thy way to them, namely I will press thee with so many calamities, I will surround thee with such an incursion and siege of enemies, that thou mayest not be able to go forth to thy lovers and seek aid from them. God did this, when he sent into Samaria Phul, Tiglath-Pileser and Shalmaneser, kings of the Assyrians. For these with their forces so blocked all the ways, that the Israelites could neither flee into Syria, nor into Egypt, nor into Ammonitis, Damascus, Idumea. Morally, God hedges up and blocks the ways of sinners, when he restrains them from sins, disease, troubles, hatreds, persecutions (for these are the hedges and walls by which God blocks their path to sins) or removes the very occasions of sins: which is a great mercy of God, although ungrateful and hateful to the sinner coveting his delights. Thus to Adam, proud and coveting omniscience and divinity from the tree of knowledge of good and evil, God hedged up the way, placing before paradise the Cherubim, with a flaming and turning sword, which would prohibit him from entering paradise, lest he could approach the tree of knowledge of good and evil. Thus he hedges up the way of the lustful, when he lays bare and reveals their secret lusts to the world; striking them with the French disease, that they may be publicly confounded and undergo grave torment equally with shame and infamy: for this is the hedge and wall by which they are restrained from sins and amend their life. Thus he hedged up the way of the Israelites fornicating with the daughters of Moab, killing 24,000, Num. XXV, 9; and of the Sodomites, striking them with heavenly fire, Gen. XIX. Thus he hedges up the way of the gluttonous to delicacies and wines, when he afflicts them with poverty or disease, so that they nauseate all food; as he did to the children of Israel, desiring flesh for manna, Num. XI, 20 and 34. Thus he hedges up the way of the avaricious to gains, when he loses merchandise through shipwreck, or plunders it through pirates and robbers. Thus he hedges up the way of the ambitious to honors, when he takes from them the favor and grace of patrons, through whom they hoped to be advanced; so that they become hateful to those to whom they were before in favor; when he opposes rivals to them, when he prefers to them others excelling in greater skill, prudence, grace, as we see happening daily in the courts both of secular and Ecclesiastical princes. These are hedges, these are walls, which continually cry out to them: "Ye sons of men, why do you love vanity, and seek after lying," nay rather thorns and crosses? Hear St. Gregory, book XXXIV of the Morals, chapter XI, and homily 36 on the Gospel: "The paths of the elect are hedged with thorns, when they find the prickings of sorrows in that which they temporally desire. As if interposed walls, the force of those whose desires for perfection are assailed by difficulty stands in the way. Their souls indeed seek their lovers, and do not find them; while following malign spirits, they by no means apprehend those pleasures of this world which they desire. Then she says: I will go to my former husband (that is to God), whom then the mind of each one desires, when it finds manifold bitternesses, as it were certain thorns in those delights which it temporally desires. For when the soul, which loves the world, began to be bitten by the adversities of the world, then it more fully understands how much better it was for it with the former husband. Those therefore whom a perverse will has perverted, adversity for the most part corrects," as it corrected the prodigal son perishing with hunger, Luke chapter XV, 17. AND HER PATHS (by which she ran to idols and idolaters) SHE SHALL NOT FIND, — namely because they are hedged with thorns by me. It is an enallage of person, frequent among the Prophets. For it passes from the second person to the third, from thy to her. Whence explaining, he adds: 7. AND SHE SHALL FOLLOW AFTER HER LOVERS, AND SHALL NOT APPREHEND THEM, — that is to say, She shall implore the aid of idols and nations, to which she bound herself by religion and covenant; but she shall not obtain it, both because they themselves will not be able to traverse the middle ways closed to them by thorns from me; and because without me they are unarmed, and weak to help. Wherefore the Synagogue, destitute of all their hope, shall return to herself and to God and shall say: "I will go and return to my former husband (to God), because it was better for me then than now." He compares the gods of the nations to lovers, because he has compared the Synagogue to a harlot.
2:7
Tropologically, the penitent soul also says and feels this, when it sees itself abandoned and deceived by its lovers, that is by companions, pleasures, and applause. Then indeed it condemns those, and returns to God, in whom it had formerly experienced true rest and joy. Thus Magdalene returns to Christ, the prodigal son, St. Paul and St. Matthew, and others. With beautiful apologies, Damascene declares the deception of these lovers in the History of Barlaam and Josaphat, chapters XII and XIII. 8. AND SHE DID NOT KNOW, — it returns to verse 5; for these things pertain to that, as I said at the beginning of verses 6 and 7. The Synagogue worshipped gods, saying: These give me bread, waters, wool, linen, oil, and was so shameless that she did not know, that is did not acknowledge, that I gave her these things, and moreover the silver and gold, which I gave her, she consecrated to Baal, and from them made images of Baal. In the word "did not know," there is a catachresis: for the Synagogue knew that she had these things from God; but she did not know, that is she was unwilling to know, did not acknowledge, she conducted herself as if she did not know. Thus Vatable. So Terence in the Andria says: "You, by Pollux, if you are wise, what you know you will not know," that is you will pretend not to know. Tropologically St. Jerome: The bread, he says, of heretics is perpetual sorrow; water, muddy doctrine, by which they also suffocate even the baptized; wool and linen, simulated holiness and purity, because they come in the clothing of sheep; oil is flattery, whence it is said: The oil of the sinner shall not anoint my head; drink, Holy Scripture, which they pervert.
2:8
WHICH THEY MADE FOR BAAL. — "Baal" is in the dative case, as is evident from the Hebrew article, lamed, לבעל lebaal, that is to say, Which they made, that is, offered, and having received, they took for themselves to Baal, as if to their author and giver; or which they dedicated to Baal. Thus to make among the Latins is the same as to sacrifice; whence "which" can refer not only to silver and gold, but also to grain, wine and oil; for they made these, that is, offered and poured out libations of these to Baal; see Ezechiel, cap. XVI, 17. Secondly, "which they made," that is, from which they fabricated and adorned "Baal." Whence from the Hebrew it can be translated, they made Baal of gold, that is to say, From the gold of God, and received from God, they fabricated the idol Baal; for to make gold or silver is to engrave it, polish it, or form it into some vessel or image: for that is called unworked which is rough and unpolished. Hear Isidore, lib. XV, cap. XVII: "There are three kinds of silver and gold and bronze: coined, wrought, and unworked. Coined is that which is in coins; wrought is that which is in vessels and images; unworked, which is in ingots, which is also called heavy, that is, a mass." Tropologically, sinners make their own desires their gods. Whence St. Jerome on Psalm LXXX, 10: There shall not be a new god in thee: "To whom, he says, the belly is god, to him god is new: as many vices as we have, as many sins, so many new gods we have. I am angry, anger is my god: I saw and desired a woman, lust is my god. For each one, whatever he desires and venerates, that is his god." Thus fornicators enslave to their lusts the body, strength and wealth which they received from God. Whence the Syriac translates, from it (gold and silver), they made Baal; the Arabic, Baal melted it. Moreover Baal, or Baalim, or Bel, Bal, Belus, was Jupiter Belus, who was the first god of the Chaldeans, concerning whom I have said more in Genesis, cap. X, 9; and Daniel, cap. XIV, 2. Tropologically Origen, hom. 2 in Cant., understands by gold sense and intellect; by silver eloquence and grace of speech; which when we expend toward vain glory, or in pursuit of gain, not truly toward the glory of God and the salvation of souls, then we offer them to Baalim. "I gave you, says Origen, sense and reason, by which you could both feel me as God and worship me: but you have transferred the sense and reason which is in you to the worship of demons." Similar is Ezech. cap. VII, 20, see what is said there. But the Gloss from Haymo: "By wine, he says, spiritual joy is signified, which they ought to have had not in this age, but in God; by oil, the illumination of sense; by silver, the brightness of eloquence; by gold, the precept of the love of God and neighbor: in all which they worshipped not God, but demons." St. Gregory has similar things, III part. Pastor. admon. 25. 9. THEREFORE I WILL RETURN, AND WILL TAKE AWAY MY GRAIN. — I will return from love to hatred, from beneficence to vengeance; I will return, I say, from the nourishment by which I have fed her so liberally, and gave grain, wine, etc., to punishing her with sterility and famine; so that from this prophecy, and from her own experience, she may learn and know that the grain and wine are mine, and that they are given by me, not by idols: "I will take away," therefore, "and will take away my grain in its season," namely in the season of harvest, "and my wine in its season," namely in the season of vintage, that is to say, I will cause that they gather little grain in the harvest, and little wine in the vintage, or if much be gathered, let it be vain and yield little bread and wine; or certainly I will destroy it by fire, by the ravaging of enemies, or by some other means. AND I WILL TAKE AWAY MY WOOL AND MY LINEN. — "I will take away," namely, as if from captivity, by which they are held by an unjust or wrongful possessor. Whence the Chaldean translates: I will take away the silken and fine linen garment, which I gave to her to cover her shame; the Septuagint: I will take away my linens and garments, that they may not cover her shame: shame, that is, nakedness; for this is what the Hebrew ערוה erva signifies, and this is foul and shameful, that is to say, I will strip and make her naked of garments, and naked will shamefully expose her to mockery, so that she may be laughed at and mocked by all. It is a prosopopoeia; for as if wool and linen unwillingly served an ungra-
2:9
the wicked and impious idolaters, as unjust possessors; hence He says He will free them from this. Therefore "I will free" signifies that creatures are forced to serve the wicked, the proud and the ungrateful; for God created them for this end, that they might serve man for knowing and loving God, their Creator and Benefactor. Wherefore, when they are deprived of this their end, for which they were made, nay rather when they are turned against God for pride and luxury, they naturally abhor this, are enslaved, and suffer violence, and in truth would grieve, would groan, and would protest against the injury, if they had sense. This is what the Apostle says, Rom. cap. VIII, 20: "For the creature was delivered to vanity, not willingly; but by reason of him that made it subject to hope." And soon after: "For we know that every creature groaneth, and travaileth in pain, even till now." God therefore frees creatures thus groaning under this servitude, when He takes them from the wicked and delivers them to the pious, or makes them devoted to Him and to His service, for which they were made, and to which they naturally incline, and toward which they are borne by the whole weight of their nature. I heard in Belgium a celebrated preacher, who, when certain slanderers objected in his presence that certain Clerics and Religious lived luxuriously, answered in the pulpit, first, that this was slander and falsehood; secondly, even if it were true, it would not be unjust, but according to the order of things: for God created creatures to serve the pious, not the wicked; servants, not enemies. Wherefore, he said, if bread, if wine, if eggs, if partridges could speak, they would cry out: Let holy men eat us, servants of our God, let us not be eaten by the enemies of our Lord. Let our substance, our flesh be incorporated into the saints, that in them it may rise again to glory, not to sinners: for in them it will rise again to hell. For what creature would not prefer to be in heaven and glory rather than in hell and fire? For this reason at the end of the world, and especially on the day of judgment, all creatures, as it were avengers of their Creator, will rise up against the wicked and destroy them. This is indeed what the Wise Man says, cap. V, 21: "The whole world shall fight with him against the unwise. The shafts of lightning shall go directly forth, and shall be winged with the clouds, as to their mark. And hail stones full of wrath shall be cast out of the stone-holding clouds, and the water of the sea shall rage against them. And the rivers shall run together in a terrible manner. Against them the spirit of His power shall strive, and as a whirlwind shall divide them." 10. AND NOW I WILL LAY BARE HIS FOLLY; — The Septuagint, uncleanness; Vatablus, baseness; Pagninus, filthiness; the Chaldee, his shame. Properly the Hebrew נבלות nablut signifies a foolish and stupid thing: hence of Nabal the foolish husband it was fitly said by Abigail the wife of David: "Let not my lord, I beseech thee, set his heart against this man of Belial, Nabal; for as his name is, so is he himself; Nabal is his name, and folly is with him," I Reg. cap. XXV, 25. Now the folly of Israel or the ten tribes (for of these he speaks, as I said before) was this, that, abandoning God the best Father and Provider, from whom they received wheat, wine, flax, and all good things, they worshipped dumb and deaf idols, and ascribed to them their wheat, wine, etc., and referred what they received to them: which was indeed great stupidity, ingratitude and impiety. God threatens here to lay bare this folly to the whole world, and He truly did so, when He stripped Israel of all good things; and exposed him to the plunder, captivity and mockery of the Assyrians (whose gods Israel worshipped). Similar is the folly of every sinner, inasmuch as he prefers the creature to the Creator, the earth to heaven, the devil to God, hell to paradise, sin to holiness, evil to good. 11. AND I WILL CAUSE ALL HER JOY TO CEASE. — Because I will cause all her fruits to cease; likewise all her sabbaths, and all her feast days, as follows; for on these the Jews, like Christians, are accustomed to rest, rejoice, and refresh themselves. 12. AND I WILL DESTROY (Vatablus, lay waste, both by hail and storms, and by the Assyrians) HER VINEYARD AND HER FIG TREE (that is to say, not only the grapes and figs, but also the very vineyards themselves and the fig trees I will cut down and demolish. He adds the reason): OF WHICH SHE SAID: THESE ARE MY REWARDS (of harlotry, that is, of the worship of idols) WHICH MY LOVERS HAVE GIVEN ME, — that is to say, They shall be cut down, because the fruits and riches which I gave to her, she ungratefully and foolishly ascribed to her idols. AND I WILL MAKE IT A WILDERNESS. — Ribera from the Hebrew, Chaldee and Septuagint contends that it should be read, it, namely the vineyard and fig tree; but the Roman edition reads, her, namely the Synagogue and the land of Israel; for this was laid waste by the Assyrians and given to the beasts of the earth to devour; for He continues to speak to her throughout, and reproves her of sin. Therefore St. Jerome, Theodoretus and Lyra less correctly wish Jerusalem and its destruction to be signified here; for, as I said, the Prophet here treats of the ten tribes, not of the two tribes. The Septuagint, reading עד iaad, that is, testimony, for יער iaar, that is, wilderness or forest, translate, I will make it a testimony, so that namely it might testify to the whole world how great is God's wrath, justice, power and vengeance against the wicked.
2:10
13. And I will visit upon her the days of Baalim, — that is to say, I will punish the "days," that is the sins committed on those days, namely on the feasts of idols, by which she adorned herself and worshipped Baalim, that is the various gods of the gentiles, with festive sacrifices and garments, as follows. Thus the Chaldean paraphrase, Haymo, Hugo and Vatablus. Note: Baal in Hebrew, first, signifies lord from the root בעל baal, that is he ruled: hence secondly, it signifies a bridegroom and husband; for a husband is the head and lord of his wife, I Cor. cap. XI, 3; hence thirdly, the gentiles called their Jupiter Baal, as it were the lord of heaven and earth. Baal in the plural has Baalim, as if you were to say, many lords, many husbands, many gods: these many he opposes to solitude, and to the singular Baal, as I shall say presently. Otherwise St. Jerome, that is to say, I will cause it that on those very festive days on which she worshipped Baalim, she be punished and destroyed. Thus tropologically, the days of Baalim are those on which someone serves Venus, Mammon, the spirit of pride and ambition, as it were Baalim, that is paramours, masters and lords, indeed their gods. God visits these when he punishes the sinner with venereal disease, poverty, loss of honor and status. Again he visits the days of Baalim when he punishes the sinner, namely the penitent one, with tribulations, adverse things, desolations, and especially with temptations of former sins, returning to him as it were to an old friend; as St. Mary of Egypt was tempted for as many years, namely seventeen, as she had sinned, with obscene thoughts. The same happens to others in various ways. See St. Bernard, serm. 3 and 4 in Canticles. TO WHOM SHE BURNED INCENSE (namely to Baalim, that is to idols): AND SHE ADORNED HERSELF WITH HER EARRINGS AND HER JEWELS, — as a harlot, who adorns and paints herself for her paramours. But the Jews in their feasts wore more refined garments, for the worship of their feast and idol; as also Christians do, but in honor of God and the Saints whose feasts they celebrate. 14. THEREFORE, BEHOLD I WILL ALLURE HER. — It is difficult to understand the "therefore": for what is the cause, or rather what is the consequence and connection to say: The wife has committed adultery, and therefore I will punish and destroy her, for this reason I will allure her. First, some connect and explain it thus, that is to say, Because Israel has sinned so gravely, because it errs and raves so gravely, because it is involved in such great miseries of soul and dangers to salvation, that it moves me to compassion rather than to anger and wrath; for this reason after its chastisement, I will turn my anger into mercy; and I will show it the riches of my power and mercy; namely I will allure her, and speak to her heart; and thus I will turn her to me and bring her back: thus Ribera; secondly, Lyranus connects this with the beginning of the chapter: "Say to your brethren, My people; and to your sister, One that hath obtained mercy."
2:11
But I say there is here a hysterologia, as I showed in verse 6. These words therefore, "therefore behold I will allure her," are to be referred and connected with verses 6 and 7. For thus all things cohere and flow in order. The sense therefore is, that is to say, I said, verses 6 and 7: "I will hedge up her way with thorns," I will vex and chastise her; so that namely my spouse the Synagogue cannot go to and worship foreign nations and gods; whence she herself returns to herself, and repenting of her former life, will say: "I will go and return to my first husband. Therefore," because namely she repenting returns to me: "behold I will allure her," that is to say, I, forgetful of her former crimes, will receive her returning, as a most loving bridegroom, and will rush into her embraces, as the father rushes into the embraces of his prodigal son returning to him, Luke cap. XV. Most excellently St. Bernard, serm. 83 in Canticles, teaches that so great is the love of our divine Bridegroom, that a soul however corrupted by vices can still return through chaste and holy love to the nuptials and chamber of the Bridegroom: "Great," he says, "is the thing that is love, the bride's thing and hope is one love. In this the bride abounds; in this the bridegroom is content; nor does he seek anything else, nor does she have anything else. Hence that bridegroom, and that bride is his." And below: "Why should not the bride love, and the bride of love? Why should not love be loved?" See what follows.
2:12
BEHOLD I WILL ALLURE HER. — Rufinus: "Allure," he says, that is, I will give manna to the Hebrews in the desert; for manna is called milk, because it was similar to milk in color and taste. Truly God had given this manna long ago; but here he says, "I will allure," in the future. Again, to allure here does not signify to give milk, or to nourish with milk; but it is a frequentative verb, derived from the primitive lacio; whose meaning is evident from the compounds allicio, illicio, pellicio, and from the frequentatives lacto, illecto, delecto: therefore to allure is the same as to entice, to persuade, to seduce, and as it were to bait with milk given, to deceive and to capture, as Festus Pompeius teaches, book X. Thus we commonly say: My master allures me with this hope, I am allured by great promises, etc. Thus in Prov. I, it is said: "If sinners shall allure thee," that is, wish to seduce and lead thee astray, "do not consent to them." And this signifies the Hebrew פתה patha; whence the Greek πείθω, that is, I persuade, I convince. Wherefore the Septuagint translates, ἀπατάω αὐτήν, I seduce her, and I will make her as a desert; Vatable, I will seduce her; the Syriac, behold I deceive her; the Arabic of Antioch, I will cause her to err; the Arabic of Alexandria, I will destroy her; others, I will bait her, just as fish and birds are baited with food given and are baited, and thus are captured. Now first, Theodoret and Theophylactus take this in an evil sense, and from the Septuagint give this meaning, as though they say: Behold I will cause her to be seduced, and to be entangled in errors, and to be given up; so that she may be led into captivity (into Assyria), and being made captive, I will deprive her of all these goods. But that these things are to be taken in a good sense, and signify happy promises, not sad things and threats, is taught by other interpreters everywhere; and it is evident from what follows. For he says: "I will speak to her heart; I will give her her vineyards; she shall sing there according to the days of her youth; she shall call me, My husband: I will take away the names of the Baals: I will make a covenant with them: I will espouse thee to me forever."
2:13
"I will allure her," that is, I will persuade, entice, and as it were with pious deceit ensnare and deceive her: so that she may of her own accord despise her idols, and wholly dedicate and bind herself to me as to her spouse and God. Whence the Chaldean translator renders it: Behold I will subject her to the law, and I will work for her miracles and great deeds, such as I wrought for her in the desert. This is what Ezekiel says in chapter XXXVI, 26: "I will give you a new heart, and put a new spirit in the midst of you: and I will take away the stony heart out of your flesh, and will give you a heart of flesh." Tropologically, thus did Christ allure St. Mary Magdalene, so that she might despise riches, delights, pleasures, and whatever is in the world; so that she might contemn the fame and judgments of the Pharisees, who thought her not only deceived but even mad, when at a public banquet she washed Christ's feet with tears and wiped them with her hair. Thus did God allure the holy Antonius, Hilarion, Francis, Clare, and so many nobles and the rich, who, spurning the pleasures of the world, embraced and embrace daily a religious and austere life of penance, whom worldly men esteem as deceived, nay foolish. Thus the allured St. Paul said: "Lord, what wilt thou have me to do?" Acts IX. And: "The world is crucified to me, and I to the world." And: "I live, now not I, but Christ liveth in me." Thus did he allure the first Christians and martyrs, so that, enticed, nay drunk with the sweetness of divine consolation and love of Christ crucified for them, they ran eagerly to martyrdoms, sought out fires, beasts, crosses; and in the very racks, gridirons and flames they exulted, and insulted tyrants and torturers, as may be seen in the Life of St. Ignatius, Lawrence, Vincent, Agatha, and very many others. AND I WILL LEAD HER INTO THE WILDERNESS. — He alludes, first, to an adulterous spouse, who, mingling with crowds and wandering through the chambers and brothels of many adulterers, at length repenting is led home by her husband, as it were into a wilderness; so that there alone with her sole husband she may dwell. Second, he alludes to the Synagogue of the Hebrews, which in Egypt, mingled with the crowds of Egyptians and idols, namely Apis, Isis, Osiris, Canopus, Ammon, and very many others, by the command of God was led out by Moses into the desert of Sinai; and there receiving from God the law, the tabernacle and religion, was taken as a spouse, that is, as the Church and commonwealth chosen and assumed by him. The sense therefore is, as if to say: Just as once I led thee, O Israel, wandering and playing the harlot with the multitude of the gentiles and gods of Egypt, thence into the wilderness; so likewise now from the multitude of Assyrians, Medes, Chaldeans, Persians, Parthians, among whom thou art captive and dispersed wandering, now worshipping the gods of these, now of those, I will lead thee into the wilderness, by which one goes into Judea and into Jerusalem, so that through it I may lead thee back to thy native seat and religion, as into a wilderness. For the Jews in Judea were separated from the gentiles; nay after the destruction, Judea was a wilderness. This is what Ezekiel says in chapter XX, 34: "I will bring you out from the peoples, and will gather you together out of the lands in which you are scattered, etc. And I will bring you into the wilderness of the peoples, and will judge you there face to face; as I judged your fathers in the wilderness of the land of Egypt:" which passage is very similar to this one of ours, and explains it. Thus the Chaldean, Haymo and others. Third and rather, I will lead her into the wilderness, that is, I will lead the Synagogue, namely the Israelites, from the idolatry of Egypt and Assyria, as well as from Jewish superstition, to the Church of Christ, in which as a spouse alone with her alone, now separated from her former lovers and sins, and from the multitude and— Note: Rabbi Solomon and the Jews understand this passage of the mere return from the captivity of Babylon: for then many Israelites with the Jews returned to Jerusalem, and thenceforth neither named nor worshipped the Baals: but quiet and joyful they served the true God. Christians, however, very many, such as Jerome, Cyril, Rufinus, Theodoret, Theophylactus, Lyra, Vatablus, Arias, Ribera and others understand these things of the redemption of men from the captivity of the devil, wrought by Christ.
2:14
But I follow a middle opinion, and say that the Prophet alludes to the return from the Babylonian captivity, and touches upon it in passing; but under it, as it were under a thin type, he rather signifies the return from the captivity of the devil, through the redemption of Christ. Thus Theodoret: "These things," he says, "happened typologically and in shadow under Zerubbabel: but expressly, and in very truth, when Christ made himself man." And this is evident from the words and promises of the Prophet, which are more sublime than to be fitting for the Israelites, and those few returning from Babylon with the Jews. Such are: "I will break the bow and the sword and the battle out of the earth, and I will make them sleep securely." For the Jews, returning from Babylon, soon served the Persians, the Greeks, the Romans. And: "I will espouse thee to me for ever." And: "I will say to them that were not my people: Thou art my people; and they shall say: Thou art my God." Which the Apostle, Rom. cap. IX, 25, and St. Peter, II epist. cap. II, 10, explain concerning the Christian people. You will ask, why is the Church called a solitude, when in it is a multitude of nations? I answer, first, because she worshipped one God, who alone is the true God, and therefore is Baal, or Baali, vers. 16. For he opposes this to Baalim, that is to many lovers, lords, and gods which Israel worshipped in Egypt and in Assyria. In the Church therefore is the solitude of God, and consequently the solitude of faith, and the solitude of religion, since among idolaters and heretics there is a multitude and confusion both of gods and of errors and sects. This is what the Apostle says, Ephes. cap. IV, 5: "One Lord, one faith, one baptism." Hence consequently the Church is alone, that is one, since heretics and idolaters have many synagogues and congregations contrary to one another. Secondly, because, just as God led the Hebrews by Moses through the Red Sea with the Egyptians drowned, into the desert of Sinai; and there formed them into his Synagogue, giving them law and priesthood; so also he leads Christians through the Red Sea of the blood of Christ in baptism, with sins and vices drowned, into the Church; and there gives them his laws and sacred things. Thirdly, just as he nourished the Hebrews in the desert with manna and water from the rock; so he nourishes Christians in the Church with the Eucharist and other sacraments and graces and spiritual consolations. Fourthly, just as he gave the Hebrews victory in the desert against Amalec, Og, Sehon and other enemies; so he gives Christians victory in the Church against demons, flesh and the world. Fifthly, just as he protected the Hebrews through the desert by the pillar of fire by night and of cloud by day, from heat and storms, and illuminated and led them to the promised land: so he leads Christians in the Church through the desert of this life, by the guidance of the Holy Spirit, who illuminates and inflames them in adversities, protects them in prosperity and makes them humble, so that they may securely tend toward the land of the living, promised in the heavens. Tropologically, God leads true penitents into solitude, and there exercises and perfects them with divine gifts, namely where they are separated from all the allurements of the world and the crowd and tumult of men. Thus He separated Mary Magdalene from the crowd and caused her to follow Him into solitude; and after His death and resurrection He led her into solitude, and a mountain near Marseilles, where in a cave weeping for her former sins, she dwelt with Christ and angels, living a life more angelic than human. Certainly, those who wish to emerge from sins and seriously to amend and change their life, it is necessary that they withdraw from the crowd and betake themselves to a solitary place, at least for a time; where they may also unlearn their former vices and avoid the occasions of sins and distractions; and persisting in holy meditations and pious exercises, they may learn in what manner and way they ought to correct their life; finally, where they may be visited by God, illuminated and strengthened in this purpose of a better life. For, as Job says in chapter IV, 22: "To me a word was spoken in secret, and my ear by stealth received the sound of its whisper." For God speaks, as St. Dionysius says in the book On the Divine Names, either through some light, or through internal inspirations, but rarely through a sensible voice. In order therefore that anyone may hear Him, let him betake himself to solitude and silence, where he may withdraw his mind and ears from other things and turn them inward, and direct them to God who is in the center of the heart: there he will receive His silent whisper and murmur. This is the reason that moved Charles V the Emperor to abdicate so many kingdoms and betake himself to a solitary place, where free from cares and tumults, he might be wholly at leisure for himself and God, and prepare himself for imminent death and blessed life, as he indeed did and persisted in until the end of his life. Wherefore Francis Borgia, formerly under him Duke of Gandia, when asked at his funeral to honor him with a funeral oration, proposed this theme and adapted it to Charles: "I have fled far away, and dwelt in the wilderness," showing how piously and wisely he had acted, who had left the world before the world left him, which was soon to happen. This example of so great a man was new and unheard of in our age and world. Charles was greater in his hermitage than in his empire: because he was greater than the world and than himself alike. Thus our Father Sacchinus, volume II of the Annals of the Society of Jesus, in the year of the Lord 1558. Philip III, King of Spain, following the sentiments of his grandfather Charles, died in this year of the Lord 1621; for although he had lived a just, innocent and pious life, so much so that he had this firmly fixed, that he would rather be deprived of all kingdoms than knowingly offend God even venially; nevertheless, in the agony of death, considering more deeply that he must soon render an account to God of the administration of his kingdom, and being terrified, he broke forth into these words and vows: "Would that I had never been king! Would that the years which I spent in the kingdom I had spent as a private person in a hermitage! Would that I had lived a solitary life with God in the Thebaid! How much more securely would I now die! How much more confidently would I go to God's tribunal!" Thus his death is recorded in published texts, and all who were present testify to it. Lot hears in the burning of Sodom: "Save thy life: look not back, neither stay thou in all the country about; but save thyself in the mountain," Genesis XIX. Thus St. John the Baptist withdrew into the desert, that there by word and example he might preach penance, and drawing the crowds away from the noise of cities, he cried out to all: "Do penance, for the kingdom of heaven is at hand." Thus Christ the Lord, about to begin the work of His preaching and our redemption, imposed upon Him by the Father, was led by the Holy Spirit into the desert, and there He prepared Himself for that work by forty days of meditation, prayer and fasting, Matthew chapter IV; and likewise when about to preach He led the crowds out, and also the Apostles to a mountain, the summit of the Gospel, to teach them, Matthew chapter V, 1. For solitude makes the mind quiet, present to itself, collected, and it pierces it with the thought of heavenly and eternal things. Thus St. Jerome, doing penance, went into the solitude of Syria, and to persuade Heliodorus to it, he concluded his letter with this epilogue as it were an exhortation: "O desert of Christ blooming with flowers! O solitude in which stones are born for you, from which in the Apocalypse the city of the great King is built! O wilderness rejoicing more familiarly in God! What are you doing, brother, in the world, you who are greater than the world? How long do the shadows of roofs press upon you? How long does the prison of smoky cities enclose you?" Tertullian, in the book On the Pallium, chapter V: "I have withdrawn," he says, "from the people, nay my sole business is this, nor do I now care for anything else than not to care. You will enjoy a better life in seclusion than in public." That is, in public. "No one is born for another, each dies for himself." St. Basil, while spending time with St. Gregory of Nazianzus in the desert devoted to prayer and the study of sacred Scripture, wrote a treatise On the Praises of the Desert, which he begins thus: "The solitary life is a school of heavenly doctrine and a discipline of divine arts. There God is all that is spoken of: the way by which one tends; all by which one arrives at knowledge of the highest truth. The desert is a paradise of delights, where the ornaments of virtues breathe forth: there the roses of charity flame with fiery redness; there the lilies of chastity gleam with snowy whiteness, along with which also the violets of humility: there myrrh of mortification abounds, not only of the flesh; but, what is more glorious, of one's own will: and incense of unceasing prayer flows forth unceasingly." And shortly after: "O desert, delight of holy minds, and inexhaustible sweetness of intimate taste! You are that furnace of the Chaldeans, where holy children restrain and extinguish the forces of burning fire by prayers. You are a furnace, where vessels of the heavenly king are formed, and struck by the hammer of penance and scraped by the file of salutary correction, they arrive at perpetual brightness. O cell, storehouse of heavenly merchants! Happy commerce, where earthly things are exchanged for heavenly, transitory for eternal." And further below: "O cell of spiritual exercise, wonderful workshop, in which the human soul restores in itself the image of its Creator, and returns to the purity of its origin. You give that man with a pure heart may behold God, who, wrapped in his own darkness, previously knew neither God nor himself. You make that man, established in the citadel of the mind, may see all earthly things flowing beneath him, and may perceive himself also passing away in the very course of things flowing away. O cell, fortress of God, tower of David, spectacle of angels, wrestling-ground of those fighting mightily! O desert, death of vices, fuel and life of virtues! To you Moses gave the decalogue of the law twice received. Through you Elijah knew the coming of the Lord passing by. Through you Elisha obtained the double spirit of his master. You are that ladder of Jacob, by which you carry men to heaven, and bring angels down to human aid. O eremitic life, bath of souls, purgatory of the unclean! You are indeed a cell, a meeting-place of God and men." And at the end: "O desert, happy refuge from the world pursuing, rest of the laboring, consolation of the mourning, refreshment from the heat of the age, rejection of sinning, enclosure of bodies, freedom of souls, gallery of heavenly gems, senate-house of heavenly senators! where the victor over demons becomes the companion of angels: the exile from the world is the heir of paradise; the denier of himself is the follower of Christ." St. Bernard, in his letter to the Brethren of Mount God: "Cells," he says, "and the dwelling of heaven are akin; for just as heaven and cell seem to have some kinship of name with one another, so also of piety. For from concealing, both heaven and cell seem to have their name: and what is concealed in the heavens, this also in cells. What is sought in the heavens, this also in cells. What is this? to be vacant for God, to enjoy God. Which, when it is celebrated in cells according to order piously and faithfully, I dare to say: the holy angels of God have cells for heavens, and are equally delighted in cells as in the heavens." And shortly after: "From a cell one often ascends to heaven; but scarcely ever does one descend from a cell to hell: because scarcely ever does anyone persist in it until death unless predestined to heaven." And further below: "A cell is a holy land, and a holy place, in which the faithful soul is often joined with the Word of God, the bride is united with the bridegroom, earthly things with heavenly, human with divine. For just as the holy temple of God, so also is a cell the dwelling of God's servant." And: "In the temple indeed and in the cell divine things are treated, but more frequently in the cell." The same, in his treatise On the Manner of Living Well to his Sister, chapter LVIII: "If," he says, "for God's sake you have avoided the society of men on earth, for God's sake you will have the society of angels in heaven." Moreover, this withdrawal is especially to be sought by him who deliberates about the state of life and doubts which he ought to embrace. St. Bernard teaches this, epistle 107, at the end, to Thomas the provost, that if he desires to hear the voice of heaven, he should withdraw: "To this," he says, "voice of God I have been, sweeter than honey and the honeycomb if you prepare the inner ear, flee external care, so that with expedited and vacant inner sense, you may say also with Samuel: Speak, Lord, for thy servant heareth. This voice does not sound in the forum, nor is it heard in public; secret counsel seeks secret hearing. To your hearing it will certainly give joy and gladness, if you perceive it with a sober ear." In this manner David prepared himself, when he said: "I will hear what the Lord God will speak in me, because he will speak peace unto his people, and unto his saints, and unto them that are converted to their heart:" signifying that God does not speak to those who are outside the heart, poured out into external things, but to those who withdraw themselves to internal thoughts. Blessed Peter Damian, in his epistle to Teuzo, says that he consulted a certain holy hermit about himself and his state, whether it would be expedient for him, namely for the Church and his neighbors to serve in the Cardinalate and the Bishopric of Ostia; or rather, having renounced these, to withdraw himself to a monastery, because he felt that active life to distract and diminish his spirit, and to impede his progress. To whom the hermit said: "What does it profit a lamp, if it shines for others, and the voracious flame consumes itself?" Wherefore Peter, having left the Bishopric and Cardinalate, returned to his monastery, and there devoted himself entirely to his own salvation and perfection. For this was his first calling, namely the monastic. Now indeed bodily solitude is not sufficient, if mental solitude be lacking, to which that leads, if namely the mind through those things which it has seen or heard wanders, and roaming in thought traverses the whole world. God, says St. Bernard, sermon 40 in the Canticles, is Spirit; he therefore requires from us spiritual solitude rather than bodily: "Solitude of mind and spirit alone," he says, "is enjoined upon you. You are alone, if you do not think common things, if you do not desire present things, if you despise what many esteem, if you loathe what all desire, if you avoid quarrels, if you do not feel losses, if you do not remember injuries. Otherwise, not even if you are alone in body, are you alone." And a little above, teaching how the soul becomes the spouse of God: "Altogether," he says, "it is above you to be espoused to the Lord of the angels. Is it not above you to cleave to God, and to be one spirit with him? Sit therefore solitary as a dove, nothing to you and the crowds: forget also your own people, and your father's house, and the king shall greatly desire your beauty. O holy soul! be alone, that you may serve yourself alone to him alone, whom from all you have chosen for yourself. Flee the public, flee also your own household. Do you not know that you have a modest spouse, and one who by no means wishes to grant you his presence in the presence of others? Withdraw therefore, but in mind, not in body, but in intention, but in devotion, but in spirit." St. Gregory, book XXX of the Morals, XII, explaining that passage of Job XXXIX, 5: Who hath sent the wild ass loose, and who hath loosed his bonds? "Contemplative men," he says, "like wild asses inhabit the solitude of mind, and free from the tumults of worldly business, thirst for God. For what does bodily solitude profit, if solitude of heart be lacking? And so to those living well, solitude of mind is first granted, that they may suppress the noise rising up within of earthly desires, that the cares of the heart bubbling up from the depths, through the grace of supreme love they may restrain, and all the motions of light thoughts importunately offering themselves, as it were certain flies flying about, they may drive away from the eyes of the mind by the hand of gravity, and seek for themselves with the Lord within themselves a certain secret, where with him, external noise ceasing, through internal desires they may speak silently." Finally, Cornelius Musius wrote, an illustrious martyr of Christ in our age at Delft in Holland, a learned poem in praise of solitary life, to which he gives this pathetic conclusion: Live as you wish; but when you shall be sick, With just tears you will condemn All the world's insignia. And when you shall draw near to death, Then, but late, you will call forth To the blessed cells. O blessed solitude, O sole beatitude, To pious recluses! How blessed the candidates, Who to you fly winged, Far from the worldly! It is worthy of note that John Mauburnus, abbot of Liuriace, writes in the Rose-garden, book I, chapter III, at the end, namely that various Orders have fallen from their primitive sanctity and splendor for various reasons: the Cluniacenses on account of idleness, the Cistercians on account of excessive rural business, the Premonstratensians on account of excessive burdens of Masses and choir; the Mendicants on account of excessive familiarity with seculars, because they mingled themselves too much with the people, according to that passage in Psalm 105:35: "They were mingled among the heathen, and learned their works: and it became a stumbling-block to them;" the Benedictines on account of excessive wealth, according to that saying: "The daughter of ample endowment suffocated the mother of devoted religion." He adds that the Carthusians stood out above all others in their splendor and vigor on account of their zeal for solitude and silence, and on account of their diligent observance of visitations. Whence he embraced these three things in verse and said: By three, if, so, vi, Carthusia remains in vi (that is, vigor). If is silence, so solitude, vi visitation. For the Bishop, rector, superior, visiting his subjects, corrects them if they have fallen; if they stand firm, vigilant and constant, he preserves them. Silence and solitude accomplish, first, that subjects do not communicate and rub together their murmurings and temptations with one another; second, that they do not fill the mind with earthly and vain phantasms, which are incitements of concupiscence; third, they dispose the soul to receive divine seeds. For God does not pour forth this balm of His except into a soul that is free, pure, hidden from the dregs of earth, and attending to God alone; for this is fitting and just. Hear Thomas the God-taught, book I of the Imitation of Christ, chapter XX: "Someone said: Whenever I have been among men, I have returned a lesser man. No one appears secure except he who willingly hides. No one speaks secure except he who willingly is silent. No one presides secure except he who willingly is subject. Whoever withdraws himself from the known and from friends, God will draw near to him with His holy angels. The greatest of the saints avoided human company where they could, and chose to live to God in secret." The same thing the gentiles saw through a shadow, urged, and actually accomplished. Scipio Africanus, as Plutarch testifies in his Life, used to say "he was never less alone than when he was alone; nor ever less at leisure than when he was at leisure." Another on the contrary used to say "he was never less a man than when he was among men." Ptolemy, as is found in his Life, in the prologue to the Almagest, had this maxim: "The security of solitude removes pain, the fear of multitude takes away consolation." Cicero in his old age, weary of forensic life, withdrew to Tusculum, and there philosophized, and wrote the Tusculan Questions, by which he shows himself another Seneca. Seneca, in his first letter to Lucilius, giving him precepts of an honest and blessed life: "What do you ask that you should especially avoid?" he says. "The crowd. For you cannot yet safely entrust yourself to it. I certainly confess my weakness. I never bring back the morals which I took out. Something of what I composed is disturbed; something of those things which I fled returns." And soon after: "The company of many is hostile. No one does not recommend to us some vice, or imprint it, or smear it upon us without our knowing. But nothing is so damaging to good morals as to sit in some spectacle. For then vices more easily creep in through pleasure. What do you think I am saying? I return more avaricious, more ambitious, more luxurious, nay rather more cruel and inhuman, because I have been among men." And below: "For Socrates, Cato and Laelius, a dissimilar multitude could have shaken their minds; so much so that none of us, however much we compose our character, can bear the assault of vices coming with so great a retinue. A delicate companion gradually enervates and softens; a wealthy neighbor stirs up cupidity; a malicious companion, however candid and simple, has rubbed his rust upon him." And a little later: "Withdraw into yourself as much as you can: associate with those who will make you better; welcome those or that God never spoke to a multitude; but whenever He wished to make something known to men, not to nations and peoples, but either to individuals, or to very few, and separated from the common gathering of men, either through the silence of night, or in fields and solitudes, and mountains and valleys did He manifest Himself. Thus He spoke with Noah, with Abraham, with Isaac, with Jacob, and with Moses, Samuel, David and all the Prophets." And a little later: "What is it that God always speaks in secret, except that He calls us to secret? And what is it that He speaks with few, except that He may gather or unite us?" AND I WILL SPEAK TO HIS HEART. - The sense is first, that is to say, I will speak to him inwardly, not outwardly: I will speak to him in mind and will, not in ear, instilling in him shame for his ingratitude and sins, terror, hatred, and hope of pardon, and desire and love of a better life; that he may return penitent to his spouse God. Second, that is to say, I will soothe his heart with my words, bend it, and turn it to me and to my love and worship. Whence Leo the Hebrew translates: "I will speak in his heart." This is what Ezekiel says in chapter xxxvi, 26: "I will give you a new heart and a new spirit." See the things said there. Third, from the Hebrew properly you translate: I will speak according to his heart, that is his affection, that is to say, I will address him with gentle words and full of consolation, as a spouse to a spouse returning to me; by which his heart, that is his love and affection, I will soothe, as preceded, soften, and snatch to me. As Isaiah in chapter xl, verse 2, says: "Speak to the heart of Jerusalem," that is console her, as preceded. Whence the Syriac translates, I will soften his heart; the Arabic: I will speak in his heart, and harm shall not enter his understanding, as happens from carnal and deceitful lovers. Thus in Genesis xxxiv, 3, concerning Shechem consoling Dinah violated by him it is said: "And soothed her with caresses," in Hebrew, he spoke to the heart of the girl. Thus Boaz consoled Ruth: "And he spoke to her heart," Ruth II, 13. God did this to the Synagogue through Ezra, as appears in book II, chapter viii, 10, where Ezra reading the law to the people, said to them weeping: "Go, eat fat things, and drink wine mixed with honey, etc., because the day of the Lord is holy, and be not sorrowful; for the joy of the Lord is our strength." But especially did He do this to the Church through Christ and the Apostles, especially at Pentecost sending the Holy Spirit as a paraclete, that is a consoler of the faithful; in which, as the Apostle says in Romans viii: "We cry: Abba Father." Whence he himself full of this spirit and exulting, in all his labors and tribulations rejoiced saying: "Blessed be God and the Father of our Lord Jesus Christ, the Father of mercies and the God of all consolation, who consoleth us in all our tribulation." And chapter xii, 9: "Gladly will I glory in my infirmities, that the power of Christ may dwell in me: for which reason I am pleased with my infirmities, in reproaches, in necessities, admit those whom you can make better! These things are done mutually, and men while they teach, learn. There is no reason therefore that the glory of publishing your talent should bring you forth into the open, so that you should wish to recite these things to them. To whom then, you ask, did I learn these things? You learned them for yourself. Democritus says: One man is to me as a people, and a people as one man. Another when asked by him why such diligence in art looked to so few to attain: Enough, he said, for me are few, enough is one, enough is none. Epicurus when he wrote to one of his companions in study: These things, he said, I write not to many, but to you; for we are sufficiently a great theater to each other." And in epistle 8: "I have withdrawn not only from men, but also from things, and first from my own. The body must be treated more harshly, lest it harm the mind. Despise all things which superfluous labor sets forth as ornament and adornment. Consider that in yourself besides the mind there is nothing admirable: to whom nothing great is great." Are not these golden things? are not as many sentences, so many pearls? Those therefore who are called by God to a solitary or monastic life should continually rejoice in this solitude, and lead the life of angels in the praises of God, and use it not only for their own salvation, but also for that of others, by praying, teaching, preaching, writing, etc., each according to his own talent. For they are not born for themselves alone, but also for others. And that is perfect contemplation which flows forth into action; for this fosters it, delights in it, perfects and consummates it. But those who are destined for an active life should from time to time withdraw into this solitude, recall their mind from the tumult of cares, and restore themselves to themselves, so that both body and spirit may find rest; so that they may examine their many errors and correct them; so that they may unite themselves with God, and from Him speaking to their heart may draw new light, new strength and courage, to sustain the labors of that troublesome life, and to overcome all difficulties bravely, for the common good of the Church and the commonwealth. Memory-worthy in this matter was Thomas a Kempis, author of the book On the Imitation of Christ, in the year of the Lord 1441, who, occupied among the brothers of his Order and conversing with them, whenever he felt the voice and inspiration of the heavenly Spouse calling him as a bride to conversation, would humbly but freely bid farewell to the brothers and withdraw, saying: "Most dear brothers, I must withdraw: for there is one who awaits me in my cell." Immediately therefore hastening into his cell, he would devoutly inquire like Samuel: "Speak, Lord, for thy servant heareth." Thus his Life, written by a grave man of his own time, records. Read chapter twenty, book I, and you will see his profound thoughts on the love of solitude and silence, and you will affirm that he drew in his cell from God's instinct that heavenly spirit which he himself continually exhales and breathes forth to each one reading his little book. Finally, Hugh of St. Victor, book IV On the Ark of Noah, chapter four: "Let us search," he says, "the Scriptures, and we shall find scarcely ities of mine, in reproaches, in necessities, in persecutions, in distresses for Christ. For when I am weak, then am I powerful." Thus God consoled hermits in their austere life, Magdalen and penitents in their tears, martyrs in their torments; so much so that they preferred these to all feasts. This is what Isaiah says in chapter ten, verse twenty-seven: "The yoke shall be rotten from before the face of oil!" See the words there. Mystically, God speaks to the heart of the saints, who give themselves wholly to Him, indeed consecrate themselves to Him, while they strive to please Him in all things, to adhere to Him continually, to walk and converse with Him. For to these He presents Himself as a Bridegroom, speaks, instructs, consoles: "When He is present," says Richard of St. Victor in the Canticles (explaining that passage chapter three, verse four: When I had a little passed by them, I found him whom my soul loveth), "the soul is renewed, and as if adhering to Him feels the sweetness of inner taste, spiritual understanding, illumination of faith, increase of hope, incentive of charity, affection of compassion, zeal of justice, delight in virtues. She has in prayer familiar conversation with God, feeling herself heard, and often granted her petition, speaking face to face with God, and hearing what the Lord God speaks in her, in prayer constraining God, and sometimes convincing Him." Behold thus the Bridegroom speaks to the heart of the Bride, and makes her speak, so that to her asking He may grant the same things. The same doctrine is taught by St. Bernard in sermons 57 and 58 on the Canticle, where, explaining that passage: "Behold my beloved speaketh to me: Arise, make haste, my love," he says that God speaks to the devout soul of humility, patience, fraternal charity, obedience, peace, mortification of vices, and compunction and all holiness. "Moreover," he says, "when this fire has consumed all stain of sin and rust of vices, and if now the conscience is cleansed and serene, there should follow a sudden and unusual breadth of mind, and an infusion of light illuminating the intellect, either to knowledge of the Scriptures, or to knowledge of mysteries, of which I believe the one is given for our delight, the other for the edification of our neighbors, this is surely the eye of him that regardeth, bringing forth thy justice as light, and thy judgment as the noonday." He adds that the bridegroom exhorts the bride, that is, perfect men to the governance of the imperfect, so that they may root out vices from them and implant virtues, saying: "Arise, make haste, my love." The same, sermon 74: "Living," he says, "and effectual is the word of God, and as soon as it enters within, it awakened my slumbering soul, moved and softened and wounded my heart, because it was hard and stony and in poor health. It also began to pluck up and destroy, to build and to plant, to water the dry places, to illuminate the dark, to open the closed, to inflame the cold, and moreover to turn the crooked into straight paths, and the rough into smooth ways, so that my soul blesseth the Lord, and all that is within me blesseth his holy name." 15. And I will give him his vinedressers from the same place. — Thus also the Chaldean, who accordingly reads in the Hebrew with our text כרמיה koremeha, that is, his vinedressers. Now others with different pointing read כרמיה kerameha, that is, his vineyards: whence also the Septuagint translates, his possessions, as if to say, the vineyards which in the land of Chanaan in the same place, namely in the wilderness, of which mention was made before, begin; and which the Assyrians took away from the Israelites, verse 12, I will restore to them in that same place. Thus Vatablus. And mystically, through Christ I will restore to them grace and the gifts of the Holy Spirit, which is the pledge of eternal inheritance, Ephesians 1, 23. For these are the vineyards which the faithful possess here in an inchoate manner, but shall fully possess in heaven. Thus Arias. Yet the meaning comes to the same thing, whether you read vineyards or vinedressers: for where there is a vineyard, there is also a vinedresser, and vice versa. Wherefore Sanchez thinks that here there is an allusion to nuptial rites, in which the dowry of the bride was given, namely a dowry field: thus God here gives to his bride, namely the Synagogue, as a dowry a most fertile vineyard of Engaddi: for that one or the same, or a neighboring one to the valley of Achor. Whence there is an allusion to this in Canticles i, 13: "My beloved is to me a bundle of myrrh, that shall rest between my breasts." And Canticles viii, 11: "A vineyard was the peaceable one in that which hath peoples;" in Hebrew, in Baal hamon. The same place seems to be that which is here called the Valley of Achor, and there Engaddi, and Baal hamon. The Valley of Achor therefore Osee mentions here before other places of Judea, because this was as it were the first dowry given by God to the Synagogue, by which as it were she received hope and earnest of all Chanaan soon to be possessed. Yet more aptly our text reads koremeha, that is, his vinedressers: for the vineyard of God was formerly the Synagogue, now it is the Church, as is clear from Isaiah v, 7: "The vineyard of the Lord of hosts is the house of Israel." And Matthew xxi, 33, the vinedressers are the Prophets and Apostles. Whence the Chaldean translates: I will appoint him thence his governors. The sense therefore is, as if to say, just as formerly to my vineyard, that is the Synagogue, namely to Israel coming out of Egypt, I gave curators and cultivators, namely Moses, Joshua and Aaron; so afterwards to the same returning from Assyria and from Babylon I will give similar ones, namely Esdras, Nehemias, Aggaeus, Malachias, etc.; and in the time of Christ I will give to it Apostles, Evangelists, and other pastors and doctors, who will be the first "from the same place," namely sprung from Israel just as Moses, Esdras, etc.; for afterwards their successors will be strangers and foreigners, as Isaiah predicts in chapter lxi, 5, namely gentiles converted to Christ; when namely the Church spread and propagated through the gentiles shall be. These therefore will be vinedressers most diligent and vigorous, who will continually keep, direct, and correct the Church, namely the faithful; will stir them up, so that they may bring forth the fruit of good works, by which they may merit eternal life, just as vinedressers are wont to plant, direct, prune, and unearth a vineyard, etc., so that it may bring forth an abundance of grapes. Thus St. Jerome, Emmanuel, Mariana and others throughout. Morally, let pastors and prelates learn here that they are vinedressers of their parish or diocese, and ought to cultivate it with as much care and assiduity as a vinedresser cultivates a vineyard. which he ought to cultivate with as much care and diligence as a vintner cultivates a vineyard. AND THE VALLEY OF ACHOR TO OPEN HOPE. - The valley of Achor is situated near Jericho: it was called Achor, that is, of trouble, because when the Hebrews under the leadership of Joshua were entering the promised land, on account of the sacrilege of Achan, Israel was troubled there and struck down by enemies. For Joshua, chapter vii, 25, said to Achan: "Because thou hast troubled us, the Lord trouble thee this day," and from this the name of that place was called the Valley of Achor unto this day. This valley was pleasant, with pastures and fertile, as appears in Isaiah lxv, 10. Whence Israel entering into Chanaan rested in it first from the long forty years of wandering, and refreshed and recreated itself. For "to open hope," in Hebrew it is "to" or "into the door of hope," as Vatablus, Pagninus, R. David and others translated it. Thus the Latins say, to open the doors of friendship, when they provide access or occasion to it. Theodotion translated: To open sustenance, that is, his sustenance and expectation. For the Hebrew תקוה ticva signifies a thread, a line and an extension, and from this by metaphor a long hope and expectation: for hope is as it were a line by which the mind of one hoping extends and prolongs itself toward the thing hoped for, while it yearns toward it in hoping. The Chaldean appears to have regarded this when he translated, to the delights of the soul. For the soul, obtaining the thing hoped for, delights in it. It is remarkable that the Septuagint and the Syriac translate, to open understanding, or, as the Syriac, his sense; which nevertheless Theodoret and Theophylactus fittingly thus expound, as if to say: Just as from the punishment of Achan and the trouble of Israel in the valley of Achor, on account of Achan's theft, Israel understood and learned to fear God and his plagues and vengeance; so likewise from the Babylonian captivity it learned to revere him and obey him; much more from this do Christians fear Christ and obey his law, lest they be thrust into the valley of Achor, that is, of trouble and hell, where there is no order, but eternal horror dwells, just as Achan was stoned and burned in the valley of Achor. Thus morally the soul is instructed from adversities and comes to the consolation hoped for. Furthermore, our version has a manifold sense. First, Castro explains it, as if to say: Just as in a most fertile valley, which afterwards from the sin and punishment of Achan was called Achor, Israel refreshed from a long journey began to taste and sample the most abundant fruits of the promised land; and from this understood how great was the abundance of that whole land, and conceived it with certain hope and as it were devoured it; so likewise that same valley of Achor will first meet the same people returning from Babylon, in which it may rest and offer the first fruits of the fruits of the land with joy: and in the time of Christ to Israelites returning from the captivity of the devil and entering the evangelical land, that same valley will first occur, namely the Church of Jerusalem, flourishing in every kind of virtue: and from this the door of hope will be opened, in a similar way to subjecting the whole world to Christ and the Gospel, and from it to gather the most abundant fruits of virtue. For from the abundance of that valley, as from the claw the lion, and from the thread the ball, they drew out, gathered and understood the abundance of the remaining land, which they knew and hoped for in a veiled way. Whence the Chaldean translated: The valley of Achor, to the delights of the soul. Those the first Christians tasted, who with the Apostles drew the first fruits of the spirit. The same experience those who change a bad life into a good one, or a good one into a better and more perfect one: for they feel a wonderful quietness of soul, sweetness, consolation; and from that they conjecture that those who have made progress feel far greater, and the greatest, those who after struggle are crowned in the heavens; "where there will be life without death, truth without error, happiness without trouble," says St. Augustine, Enchir. xxiii, from which they conceive the same hope that the same will happen to them if they persevere. This sense is fitting; but not full, nor adequate: for it does not explain or apply why this valley is called Achor: for in the word Achor there is great emphasis, as all interpreters teach. Wherefore Secondly, Vatablus thinks there is here an antithesis of the valley of Achor and the Church, as if to say: There will not be in this change, namely in the foundation of the Church, such a beginning as there was in the entrance into the holy land: for there was trouble; here, namely at the beginning of the Church, all things will be joyful and prosperous. Thirdly, St. Jerome most excellently, whom Haymo, Rupertus, Lyranus, Ribera and others follow, holds that here there is an allusion to the deed of Joshua, who put to death Achan the sacrilegist, and consumed all that was his with fire; and thereby he took possession of the city of Hai and all of Canaan. It signifies therefore that "in the first victory of Israel," says St. Jerome, "sorrow was changed into joy: and there hope was opened, where despair had been, so that when those who sinned in Christ and committed sacrilege are punished, those shall be saved from among them who abhorred the blaspheming Jews, and, as far as in them lay, destroyed them," that is to say, Formerly in the valley of Achor, when Achan was punished, the disturbance of Israel was turned into peace, and despair into hope. Thus also in the time of Christ the sacrilegious and Christ-killing Jews shall be punished; and then the true Israelites, who abhorred their unbelief and wickedness, and, as far as in them lay, removed it, shall conceive hope of salvation; for Joshua was a type of Jesus Christ; Achan, of the unbelieving Jews; the valley of Achor, of Judea and Jerusalem. Wherefore Bede, and from him Haymo, says: "Just as, when Achan the disturber of the people was slain, all Israel conceived hope of overcoming their enemies and taking their cities; so when Jerusalem was destroyed by the Romans, to the Apostles and other believers was opened the hope of gaining the victory over the whole world," namely, so that the nations should be subjected to Christ and the Church. Morally, here is signified first, that the Church is punished and troubled on account of the crimes of the impious, especially of the sacrilegious; and therefore it ought to punish and expel the impious, and then all things shall be prosperous for it: for thus when Achan was punished, Israel had the greatest victories against the Canaanites. Thus St. Augustine says, Questions viii in the book of Joshua: "Discipline is established, so that not only does each one care for himself in the people, but they exercise care for one another, and as members of one body and one man, let one be solicitous for another." For just as when the hand of a thief sins and steals, his whole body is punished: so it happens also in the body politic, namely in the Church, so that God chastises it on account of the enormous sins of its members, that is, of a few of the faithful, and sometimes of one. The valley therefore of Achor is the valley of justice and vengeance, and consequently of hope. Secondly, here we are taught that penance opens the door of hope and salvation: for penance is the valley of Achor, by which the mind is struck with the fear of God. For, as Albert and Dionysius say: "When Achan was slain, the weakness of the people was turned into strength, poverty into abundance, sadness into joy, and all these things are promised in the valley of penance or contrition: for in it hope of future goods is opened by the perception of present goods." Thirdly, we learn here that God permits the Church and the faithful to be tempted, vexed, troubled extremely, and driven almost to the rope; and then if they themselves persist in hope and invocation of God, He brings swift and wonderful aid: for the valley of Achor is humiliation and tribulation, which is the gate of hope. Thus when Christ was crucified and slain, the Apostles and the Church were troubled, and it seemed that it would perish, but soon on the third day Christ rising again raised it to wonderful joy and hope. Thus under Diocletian there was the greatest persecution of the faithful: for he himself had sworn that he would either extirpate them or lay down the empire, which indeed he did lay down; and behold suddenly God was present, and through Constantine gave to the Church liberty and triumph. The same has always been seen, and still is seen, throughout particular Churches, congregations, Orders and individual faithful. Whoever therefore is in the valley of Achor, that is in trouble, temptation and persecution, let him stand in confidence in God, and let him know for certain that consolation is near, that God will soon open the door of hope and salvation. This is God's paradox: "The valley of Achor opens the door of hope;" namely despair (a desperate thing) begets hope, trouble begets peace, temptation begets joy, tribulation begets a crown, struggle begets triumph. Thus often despair has been the stimulus and cause of victory to the vanquished. Hence Abner says to Joab in a conflict in which he was pressing him and his men too hard: "Dost thou not know that despair is dangerous?" II Kings ii. Hence that golden precept in battles: "Strew a golden bridge for the fleeing enemy." For those who despair of life and safety attempt extreme measures, and driven to madness, lest they die unavenged, they drag the victors with them to destruction. For to such men "their only hope is in boldness," says Tacitus, book iv. Whence Ovid, in book III of the Epistles from Pontus, elegy vii: "The next degree to this is to despair well of salvation, and to know once that he has perished with true faith." And Seneca in Medea: "He who can hope for nothing, let him despair of nothing." And another: "The sole hope of the vanquished is to despair of salvation." Truly Triverius, apophthegm 50: "He who," says he, "in the greatest danger casts away all hope of deliverance, compares God with an evil leader, who delights in the death of a soldier, or places an army on a precipice." Wherefore the abbot Isidore, in Sophronius, in the Spiritual Meadow, chapter cx, used to say: "It is the work of demons that, when they have cast the soul into sin, then they precipitate us into desperation, that they may utterly destroy us; for demons always say to the soul: When will he die and his name perish? But the penitent on the contrary will cry out: I shall not die, but live, and shall declare the works of the Lord. They themselves, shameless again, cry out: Depart to the mountain like a sparrow. For this reason we also ought to say to them: For my God himself and my saviour, my helper, I will not depart.'" The same Isidore, when a demon suggested desperation to him and said: "Because after all these things you will go into torments," answered: "Although I am sent into torments, yet I find you beneath me," as Rufinus testifies in the Lives of the Fathers, book III, number 101, who relates similar things, number 102 and following.
2:15
Moreover, the reason why God permits His own to be driven to extremities is, that they may completely distrust themselves and every created aid, and trust wholly in God, and cast themselves entirely upon Him; and when they do this, He cannot but come to their aid. For He Himself promised, saying: "Because he hath hoped in me, I will deliver him: I will protect him, because he hath known my name," Psalm xc, 14. This is what the Prophet says to King Josaphat besieged by enemies, II Paralipomenon xx, 15: "Fear not, and be not dismayed at this multitude; for the battle is not yours, but God's. You shall not need to fight in this battle: only stand firm, and you shall see the help of the Lord over you." Thus also Moses, encouraging the Hebrews hemmed in by Pharao and afraid, says in Exodus xiv, 13: "Fear not: stand and see the great wonders of the Lord, which He will do this day. The Lord will fight for you, and you shall hold your peace." This is what the Psalmist sings, Psalm xxii, 5: "In Thee have our fathers hoped: they hoped, and Thou didst deliver them. They cried to Thee, and were saved; they hoped in Thee, and were not confounded." And Ecclesiasticus cap. ii, 11: "Behold, ye children of men, and know that no one hath hoped in the Lord, and hath been confounded." And Job, xiii, 15: "Although He should kill me, yet will I trust in Him," that is to say, While I live I hope, and living and dying I hope in my God. And Josue, beaten by enemies, cap. vii, 9: "What wilt Thou do, he says, to Thy great name?" And the Psalmist again, Psalm cxiii, 9: "Not to us, O Lord, not to us, but to Thy name give glory." The same, secure and exulting in God: "The Lord, he says, is my illumination and my salvation, whom shall I fear?" Psalm xxvi, 1. See what follows. This is what the Greeks call: Θεὸς ἀπὸ μαχανῆς; and the Latins: "God from the machine, God appearing unexpectedly." And Euripides in the Orestes: "Apollo appearing in the midst of tumults suddenly sets in order the most confused affairs." Thus Priam in Homer, Iliad ω: Some deity still holds out a friendly hand to me. And an old saying: Some god still looks upon us. Allegorically Leo Castrius (although he himself thinks this to be literal): The valley of Achor, that is the passion and trouble of Christ, and namely the valley of Gethsemani, where Christ praying was taken, and the Apostles were troubled and fled, became to believers a hope and a door of eternal life: for through it we have been redeemed and saved. AND SHE SHALL SING THERE ACCORDING TO THE DAYS OF HER YOUTH. - The Septuagint and the Syriac: And she shall be humbled there; Symmachus: And she shall be afflicted there; Theodotion: She shall answer him; Aquila: And she shall hear; the Chaldean: She gave herself there to my word; Our translators, Vatablus and others translate better: "And she shall sing there;" for although the Hebrew ענה ana means both to be humbled, and to be afflicted, and to answer, and to hear and to sing; and although Israel in Egypt was afflicted by Pharao: nevertheless here the matter is not of affliction, but of liberation, and on account of it joy and singing, that is to say, Just as formerly the Synagogue of Israel, liberated when Pharao was drowned in the Red Sea, sang to God in alternate choirs a hymn of thanksgiving, saying: "Let us sing to the Lord, for He is gloriously magnified: the horse and his rider He hath thrown into the sea," Exodus xv; so likewise she shall sing, when liberated from Assyria and from Babylon by Cyrus she shall return to her homeland; and much more when liberated from the captivity of sin and of the devil by Christ she shall return to the Church, that she may tend toward her homeland and heavenly Jerusalem: she shall sing, I say, as it were in alternate choirs, some leading the chant, others responding, as exulting in so great a gift, leaping and triumphing. Thus St. Jerome, Vatablus and others. In a similar manner anagogically the Blessed in heaven, who have happily crossed the sea of this world as victors, sing the canticle of Moses and of the Lamb, Apocalypse xv, 3. Note: "The days of her youth" calls the time of Moses, when the Synagogue, newly born, called forth by God from Egypt, and led through Moses, sang with joy, and gave thanks to God, Exodus xv; whence explaining this, he adds: "And according to the days of her coming up out of the land of Egypt." For the word "and" is narrative, and has the same force as "that is." 16. AND IT SHALL BE IN THAT DAY, SAITH THE LORD: THOU SHALT CALL ME, MY HUSBAND, AND SHALT CALL ME NO MORE, BAALI. - Thus it should be read with the Hebrew, the Romans and the Septuagint, not Baalim. Note: Baali is the same as my lord, having or possessing me, my husband. And thus Hebrew wives called their husbands, saying: Baali, that is my lord and husband, I ask this or that of thee; whence Baal is the same as אישי isci, that is my husband: in which sense the Bible translates אישי: They shall call me Baali, and shall call me no more Baalim. But because Baal in the plural with the letter m added, namely Baalim, signifies gods and idols, and because Baal, or Bel, and Belus, was the god of the gentiles who were idolaters; hence in hatred of idolatry, and for its extirpation, God abolishes this name, "lest while Israel speaks of another, it should remember a different one, and in naming a man should think of an idol," says St. Jerome, as if to say: I am indeed your Baal, that is, lord and husband: nevertheless I do not wish you to call me by this name, lest I appear to be Baal, or Baalim, that is, the god of the Chaldeans, Tyrians and other nations. It would be similar if he said: I do not wish to be called by you Jehova, or Jova (as Calvin, Castalion and other moderns translate and call God), lest you esteem me as Jove, as if to say: The Israelites returning from Babylon, and much more those believing in Christ, will so detest Baalim, that is, idols, that they will not even wish to name them, nor will they be mindful of them through their lips. Thus Rupert, Haymo, Dionysius, Vatable, Emmanuel and others. Whence the Syriac version translates: She shall call me, My man, and not, My Baal. Otherwise R. Solomon, Lyra, Leo Castrius, Mariana, Isidore and Arias expound it, as if to say: Israel under the new law will call me Isci, that is, My man, which is a name of love: for it signifies a most loving spouse; not Baali, which is a name of fear and dominion: for Baal signifies a man, or a lord ruling imperiously, dominating over a wife and others by right of mastery. Thus Augustus Caesar did not wish to be called Lord, because lords are referred to servants, as tyrants, not as kings to subjects, who are to them what a shepherd is to sheep. For lord and servant are correlative terms. This is what the Apostle says, Rom. viii, 15: "You have not received the spirit of bondage again in fear; but you have received the spirit of adoption of the sons of God." Therefore to the Jews God was Baal, that is, Lord: to Christians he is Isci, that is, man and spouse. But the former sense is required by what follows: "And I will take away the names of Baalim out of her mouth, and they shall be remembered no more by their names." Yet this second sense can be admitted here as accessory and allusive. For Hebrew words allude to various things. Whence by the word isci, that is, my man, there can be an allusion to אש esc, that is, fire, as if to say: Call upon God by the name Isci, that is, My man, as if esci, that is, my fire, my love; for our God is a consuming fire, all love, all ardor: for he burns with love for us. Wherefore the Hebrews say a man is called isc, from אש esc, that is, fire, because he is of a hot nature and fiery temperament, while a woman is of a watery and phlegmatic nature. Thus at Pentecost God showed himself to be esci, that is, our fire, when in the form of fire and fiery tongues he descended upon the Apostles, and gave them a fiery heart and a fiery tongue. Others, as Forster, think that a man is called in Hebrew isc, from the verb יש iesc, that is, is, or exists; because man has prior essence or existence to woman; for woman was formed from the rib of man, and from this was called אישה isca, as if virago, or rather vira from vir. Be that as it may, just as among the Latins vir is said from virtus, among the Greeks ἀνήρ from ἀνδρεία, that is, fortitude; so among the Hebrews isc signifies a man, who in age, authority, dignity, virtue, strength, judgment and glory surpasses and is preferred not only to women, but also to youths and all common people. Man therefore is the same as manly, excellent, illustrious. Just as therefore man is called Adam from adama, as if earthly from earth, muddy from mud, and אנוש enosc from infirmity, as if of desperate life, and soon to die: so conversely isc is said from strength, excellence, virtue. Wherefore fittingly here God commands himself to be called by the Synagogue isc, inasmuch as he surpasses all things in time, and dignity, and power, and providence. For his name is Jehova, or: "I am who am." And: "Who was, and who is, and who is to come," Apoc. i, 4. And thus fittingly it is opposed to Baalim, that is, to idols, which do not have true being, but fictitious; and are not true gods, but false: "An idol," says the Apostle, I Cor. viii, 4, "is nothing in the world." See the things said there.
2:16
AND I WILL MAKE A COVENANT WITH THEM IN THAT DAY, WITH THE BEASTS OF THE FIELD. - For "with them" the Hebrew and the Septuagint have "them." Whence St. Jerome in his Commentary reads: I will make a covenant between them and the beasts. He speaks of the Synagogue or Israel now in the singular, now in the plural: because there are many in the people. Theodoret and Theophylactus think these things were granted to the Israelites returning from Babylon. For they, by God's authority, had a covenant and peace with beasts, that is with barbarians, namely with the Persians, Greeks and Romans: likewise properly with beasts, says Theophylactus, because God caused it that wild beasts and animals would not consume or harm their crops. But these were slight and temporary: wherefore these things were granted to them more fully and perfectly through Christ. Note here: Symbolically the beasts here signify barbarous and fierce men: birds signify the timid and ambitious: reptiles denote the crafty and those devoted to the belly, as if to say: All these through Christ and the Apostles, cultivated with contrary virtues and made tame, will make peace and dwell both with God and among themselves. This is what Isaiah predicted in chapter xi, 6: "The wolf shall dwell with the lamb, and the leopard shall lie down with the kid," etc. Hence also St. Peter, Acts x, 13, about to be sent to Cornelius and other gentiles, saw a linen sheet full of four-footed beasts, serpents and fowls, and heard: "Kill and eat:" from which he understood that the Gospel was to be preached to the gentiles, and they were to be converted to Christ. Thus St. Jerome, Theodoret, Haymo, Albert, Hugh, Vatable, Ribera and others. See the sayings on Isaiah xxiv. Moreover the Apostles and certain other illustrious Saints, such as St. Anthony and Francis, truly and properly received from Christ power over serpents, scorpions, fish, birds and beasts of the earth, Luke x, 19. Thus Rupert, Isidore and Arias. But this was the privilege of a few: but the former sense is common to all the faithful. The prior sense therefore is the genuine and full one. 19. And I will betroth you to Me forever. - As if to say: I once repudiated Israel on account of adulteries, that is idolatry, and gave them as prey to the Assyrians; but now returning from Babylon, and far more in the time of Christ, the true Israelites, namely those from Israel and from the gentiles who shall be converted from infidelity and impiety, and shall believe in Christ, I will take to Myself as a bride, namely into the Church, which I will never repudiate, but will join to Myself forever; and therefore that I may confirm and establish this betrothal and marriage forever, I will give her an excellent and manifold dowry, by which adorned she cannot but continually please me, so that I am compelled always to love her and to retain her as a spouse. These dowries are justice, judgment, mercy and faith. Rightly Theodoret, Rupert, Lyra, Arias and others everywhere from "forever" infer that here the Church of Christ is spoken of; for the Synagogue is repudiated and has ceased to be. The sense therefore is, as if to say: I will betroth the Synagogue to Me until Christ, then through Christ I will turn her into the Church, which will be My eternal bride. Hence it is clear that the Church has never failed in faith, nor can fail. AND I WILL BETROTH YOU TO ME IN JUSTICE AND JUDGMENT. - First, Sanchez explains, as if to say: I will rule you, and will keep you in duty (for this is justice and judgment), and will prescribe laws of living, as a husband to a wife, just as a daughter is kept in duty by a father, from whom she receives laws which she may follow, inasmuch as he consults her modesty and honor, and provides for her in all necessary things. To whom by paternal name and authority it is permitted to admonish freely, and even severely, if ever she should sin in what conjugal right demands. For a husband succeeds to the place of the father, whom the bride leaves, so that she may transfer all her love and care to her husband. Whence in Jeremiah iii, 4, the Synagogue hears from God her spouse: "From now on call me, My Father, the guide of my virginity." This therefore is the mutual justice, or duty, between bridegroom and bride. Again, as if to say: By justifying you and judging, or avenging, I will take you as a bride. Justice here, first, signifies the justification of the Church and the faithful, by which God infuses justice into them, that is grace, charity and other virtues, by which sins are abolished, and they are constituted just and pleasing to God, and sons and heirs of God; indeed wives and brides, as the Prophet says here. Judgment signifies right and judicial sentence, which God pronounced for the Church against the devil, who as a tyrant unjustly possessed her and ruled over her. Second, when justice and judgment are joined together in Scripture, they signify two parts, or two offices of a just judge and judgment. For a judge by justice defends the just, and gives and preserves to them what is theirs; by judgment however he judges and condemns the wicked, who unjustly vex and persecute the just, as if to say: I will always protect you, O Church, O bride, and yours; I will punish and destroy your enemies and persecutors.
2:19
AND IN MERCY AND IN COMPASSIONS. - This is a hendiadys, that is to say, in mercy of supreme compassion, in the greatest mercy, as it were proceeding from the inmost bowels, and from visceral commiseration; for this is what the Hebrew רחמים rachamim signifies. This is the second pledge and dowry of the bride, by which God espouses her to himself forever; namely, the inmost compassion and supreme mercy exhibited to her by God, and to be exhibited continually. This is what Paul says in Titus iii, 5: "Not by the works of justice which we have done, but according to his mercy he saved us, by the laver of regeneration, and renovation of the Holy Ghost, whom he hath poured forth upon us abundantly through Jesus Christ." These are the bowels of the mercy of God, which he hath poured forth upon us through Christ, Luke i, 78. 20. AND I WILL BETROTH YOU TO ME IN FAITH. - The third dowry of the bride is faith; wherefore he repeats a third time I will betroth, in order to ratify and signify a certain, full, perfect, and everlasting espousal. Wherefore the Chaldean renders it: I will consolidate and establish my throne in you. For as in matrimony there is a mutual surrender of bodies, so here the bride surrenders herself to God, and in turn God surrenders himself to the bride, so that he may establish for himself an eternal throne in her, in which, as it were a king and judge, he may dwell and sit, and exercise judgment, protecting the just and punishing the wicked. Whence this throne of God is supported as it were by four virtues as columns: namely, justice, judgment, mercy and faith. Thus Psalm lxxxviii, 15: "Justice and judgment are the preparation" (that is, the support: for this is what the Hebrew מכון mechon signifies) "of your throne." And Proverbs xx, 28: "Mercy and truth preserve the king, and his throne is upheld by clemency." Moreover, this faith in God is fidelity and constancy in promises, which in Scripture is called truth. For by this God assures the bride that these nuptials with her shall be perpetual, and shall not be dissolved by any repudiation. Thus a Castro. In the bride, however, it can be understood, both as the same fidelity, by which the bride promises and shows herself faithful to her spouse, so that she loves nothing besides him; and as Christian faith, which is the beginning of justice and grace, by which we are espoused to God. For this faith of Christ was especially to be inculcated at the beginning of the Church, so that men might believe in God incarnate and crucified, and thus become faithful, and brides of God and Christ. See what I have said concerning the espousal of the soul with God at II Corinthians xi, 2, at those words: "I have espoused you to one husband, that I may present you as a chaste virgin to Christ." Behold here the love and zeal of the spouse God toward the bride the Synagogue. Deservedly St. Bernard, sermon 5 On the Dedication of the Church, citing
2:20
To these words of Osee, he adds: "If he did not do what a spouse does, if he did not love as a spouse, if he did not show zeal as a spouse, do not think yourself a spouse." Moreover, Philo, Bishop of the Carpatians, ordained by St. Epiphanius, writing in the time of the Emperors Arcadius and Honorius on the Canticle of Canticles, vol. I of the Library of the Holy Fathers, explaining that passage from Canticles iii, 11: "Go forth, and see, ye daughters of Sion, king Solomon in the diadem wherewith his mother crowned him in the day of the espousals of his heart," teaches that Christ espoused the Church to himself three times, or on three days. First, when he was incarnate: for then he hypostatically joined to himself our flesh, and through it the Church and assembly of men. Second, in his passion: for then he washed the Church in his blood and purchased her for himself as a spouse. Third, at Pentecost: for then he gave the Church the earnest of espousals, namely the Holy Spirit. Finally, by this saying of Osee, as it were a formula of espousals, Christ the Lord took St. Catherine of Siena as his spouse and visibly espoused her to himself. A wonderful thing is narrated by a grave author, Raymond, in the Life of the same saint, who was general master of the Order of St. Dominic, a doctor of Sacred Theology, and the confessor of St. Catherine. "In order that she might remain subject to her heavenly spouse in an unchangeable and inviolable manner with fidelity always, she greatly aspired to a perfect degree of faith, saying with the Apostles: Lord, increase my faith, and perfect it so in me that it cannot be shaken or cast down by any force of adversaries; and when she often prayed this, the Lord often answered her: I will espouse thee to me in faith: at last during the Bacchanalia, while others were celebrating the feasts of the belly, she shut herself in her cell, not looking upon the vanities and false follies, but most ardently beseeching the Lord for that perfection of faith which we have mentioned. And because the Prophet most truly said: Be delighted in the Lord, and he will give thee the petitions of thy heart: Christ appeared to her with his most holy mother and some of the Saints, and espoused her to himself in a wonderful manner, and exhorted her that henceforth she should act manfully and without hesitation in those things which from divine providence were incumbent upon her to do. After that espousals, the Lord began gradually to draw her to the company and familiarity of men. For he wished to use her works for the advancement of the salvation of many men." From this espousals there followed a wonderful familiarity and union of the virgin with Christ. For even if she served her family and the sick, "she did not recede from the chaste embraces of her eternal spouse. For there seemed to be wrought in her, as it were, an incredible ability and readiness to join her mind with Christ, even in any place and time, so that she might not be hindered from this most blessed union by any external act, always and everywhere tending toward heavenly things. Whence it came to pass that she was rapt out of herself almost innumerable times." Moreover, Christ gave this as the reason and as it were the merit of the espousals: "Because thou, he said, hast despised the vanities of the world, hast embraced the cross and penance, seekest the highest and eternal good, and in these days of Bacchanalia, in which the worldly are devoted to gluttony and luxury, thou studiest mortification and prayer: therefore I will espouse thee to me." The manner and rite was this: "The Blessed Virgin, taking Catherine's right hand, extending her ring finger, asked of her Son that he espouse her to himself. Christ assented to his Mother, and taking Catherine's right hand, placed upon her ring finger a ring of espousals (which is still preserved in Rome in the monastery of the Dominican Virgins in Magnanapoli, where I have clearly beheld it) saying: Behold, I who am thy creator and savior, espouse thee to me in faith, which shall endure in thee from this hour always unchangeable, until I join thee to myself in eternal nuptials in heaven, where thou shalt see me face to face and enjoy me. It remains therefore that thou strive manfully and in the strength of the faith which I have fixed in thy heart, overcome all the allurements and straits of the world, all the stings of the flesh, and all the temptation of the enemy." Thus Raymond in the Life of St. Catherine of Siena, which Ambrose Catharinus translated into the Italian language, book I, chapter xxiii.
2:21
Whence morally here Pineda notes in Job chapter 37, verse 11, number 3, that the universality of creatures conspiring with their Creator for the advantages of men, especially of the faithful and saints, appears to produce a wonderful harmony, and, as the Wise Man says in chapter 19, verse 17: "As in an organ to keep its own sound," that is to say, Just as in a musical instrument the sound of one string through variation of modulation and tone produces one harmony and another for the pleasure of those hearing; so, God playing in the elements of Egypt, each element retaining its own nature and order, joined to another, appeared to have passed into its condition and use, for the punishment of the Egyptians, for the favor of the Hebrews. For the beasts of the Hebrews, earthly ones crossing the Red Sea divided by God, appeared to have assumed the nature of fishes, and swimming creatures, namely frogs, dwelling in the land of Egypt afflicted the Egyptians, as if they had been earthly. In a similar scheme Euripides says, according to Aristotle, book VIII of the Ethics, chapter 1: When the earth is dry, it certainly then loves rain, When the ether swells with rain, when the sky is swollen, It desires to fall into the bosom of the earth. 21. I will hear the heavens.—Namely by commanding what I command through Ezekiel, chapter 38, verse 8: "You mountains of Israel, bear your branches, and bring forth your fruit to my people Israel." Here God removes the curse first, which He had threatened against Israel committing adultery with idols, verse 9: "I will take away my grain in its time." Concerning Jezreel I have spoken in chapter 1, verse 4. The Chaldean considers that Jezreel here signifies the people of God previously scattered, now gathered by God in the Church and blessed. Note secondly, that here there is a continuous allegory. For it alludes to Israel returning from Assyria and Babylon into Judea, to whom God gave rain, wheat, oil and wine, as St. Jerome, Theodoret, Theophylactus, Albert and Hugh note: but under these things God allegorically signifies that in the time of Christ for the prayers of the faithful He will give them an abundance of grace, of sacraments, of sermons, and of all spiritual gifts. Thus St. Jerome and Rupert. Each sense is literal; but the former is as it were a type and shadow of the latter; whence it alludes to it only and touches upon it in passing; but it intends through it to signify the latter, and dwells in it, and completes itself, as is wont to happen in allegory. For God and the people of God, namely true Christians, esteem all temporal and perishable goods as of little worth. For these have learned from Christ to trample earthly things, and to love heavenly things, and to strive for them with all their affection, so that they may live for eternity. Hence symbolically from Theophylactus Leo Castrius: Wine,
2:23
Note first, for emphasis and elegance here in the heavens, etc., a prosopopoeia is set forth through gradation, that is to say, The heavens by natural appetite, by which they, the earth, men, and the whole universe, of which they themselves are a part, desire good and advantages, appear to be asking me, God, for clouds and rain; I will grant it to them, and immediately will give it; and thus consequently the heavens will respond to the wishes of the earth thirsting and desiring fecund rain, by distilling it; and the earth will satisfy the wishes of wheat desiring to grow manifoldly, and wheat will fulfill the wishes of Jezreel, that is of the seed and people of God, who desire these fruits. This gradation signifies both the wonderful fertility of goods, even temporal ones, which God promises to His people; and the fitting subordination, and the ordered series of secondary causes instituted by God, by which the lowest depend on the middle, the middle on the highest, the highest on God and are ruled, which the gentiles called fate, the faithful called the harmony of the world, concerning which Job chapter 38, verse 37: "Who shall make the harmony of heaven to sleep?" Thus here the life of Israel, that is of the people of God, depends and is sustained by wheat, this by the earth, this by the heavens, this by God; whence for I will hear in Hebrew it is ענה ana, which, as I have said, among other things signifies to answer, and to sing alternately. Whence here you may translate, I will answer the heavens, or I will respond to them singing in turn, and I will sing in turn; for the heavens indeed by requesting will sing to God: Lord, give us rain, so that the earth may produce wheat, wine and oil, by which Jezreel, that is your people, may be nourished,
(1) "And these shall hear Jezrahel." They shall answer the prayers, who once with an evil omen: God will scatter (1, 4) called, now by the same name, but with a favorable sense: God will sow, or God will plant (cf. following verse) are called. (Rosenmüller.) says, and wheat, that is the Eucharist, and other sacraments shall hear Jezrahel, that is the seed or arm of God, namely Christ, who was conceived of the Holy Ghost, and who is the power and arm of the Father, so that the sacraments themselves accomplish their work, which is to purge, sanctify, feed, and strengthen the faithful of Christ: for Christ is he who through them accomplishes these things in the faithful. Again God the Father on account of Christ rains down from heaven upon the Church an abundance of spiritual goods. The same Castrius from St. Augustine: I will hear, he says, the heavens, that is the heavenly ones, namely the angels and saints, who for Jezrahel, that is the faithful militant, beseech God; and the heavens, that is the saints, shall hear the earth, that is the Church, so that they may obtain from God the rains of heavenly goods for Jezrahel, that is the faithful. Before Christ and his saints, it was commanded to the heavens that they should not rain: I will command, God says, the clouds of heaven not to rain upon the earth. Thus he himself literally, I symbolically. Hence also anagogically Cyril: "I will hear heaven," he says, "that is I will make heaven, or the heavenly ones, a generous dispenser of my gifts, so that they themselves, having obtained mercy, may be able to exhort. And then truly the earth hears wheat, wine and oil, that is they shall bear fruit, who are on the earth, hope of life, joy, gladness. And wheat is indeed a type of life, wine of joy, oil of gladness and good disposition." 23. And I will sow her to me in the earth. — "I will sow," that is like seed I will scatter him, says Vatablus, as if to say I will scatter the Church, and her apostles and princes throughout the whole earth, so that they by the seed of doctrine and their martyrdom may produce a great harvest of the faithful and saints. Thus Haymo and Rupertus. Note: The word "her" grammatically does not refer to "Jezrahel," as it is masculine; but to "her mother," namely the Synagogue: for he dealt with her in this chapter. He also alludes to and touches upon in passing, as I have said, the Israelites returning from Babylon into Judea, where, like seed cast into the earth, they grew abundantly and were multiplied. Thus the Chaldean, Theodoret, Theophylactus and others. Similar is Jer. cap. xxxi, verse 27. See the things said there. Note: "I will sow" signifies the action and mortification of the seed, namely of the Apostles and their successors. For, as Christ says, John cap. xii, 24: "Unless the grain of wheat falling into the ground die, itself remaineth alone; but if it die, it bringeth forth much fruit." "The Church," says St. Leo serm. 1 On Sts. Peter and Paul, "is not diminished by persecutions, but is increased, and the Lord's field is always clothed with a richer harvest, while the grains which fall individually are multiplied in their birth." The same happens in any faithful and holy soul. And I will have mercy on her that had not obtained mercy. — These things have been explained cap. i, 6. Only note: For I will have mercy, etc., the Vatican Bible reads I will love the unloved. For the Hebrew רַחֵם racham signifies an intimate affection both of love and of pity and mercy. Whence St. Paul, citing this passage Rom. cap. ix, 25, puts both. For he says: "As in Osee he saith: I will call that which was not my people, my people; and her that was not beloved, beloved; and her that had not obtained mercy, one that hath obtained mercy." For what Paul says: "I will call that which was not my people, my people;" Osee says: "I will say to that which was not my people: Thou art my people." For Paul puts before those things which Osee puts after. Moreover what Paul adds: "And it shall be in the place where it was said unto them, You are not my people, there they shall be called the children of the living God," he took not from this chapter, but from cap. i, 10. For there Osee said: "And it shall be in the place where it shall be said unto them: You are not my people; it shall be said unto them: You are the sons of the living God (1)." (1) It may be asked here, says Ackermann, whether (at Rom. ix, 25, 26) there is contained a prophecy, looking to the New Testament, and the state of the Jews at the time of Christ?—I answer, there seems to be no necessity of establishing it. For it does not appear that the Apostle wished to prove by these texts the hardening of the Jews, and their reprobation; but he seems to have had for his purpose to show that this rejection of a part of the Jewish people is not repugnant to the divine promises made to Abraham; since, notwithstanding these, a great part of the people has already perished many times. It should be noted, however, that in this the most praised interpreter departs from the common interpretation.
Machine translation from the Latin, not reviewed.
2:1
2, 4 « dicite fratribus vestris : populus meus ! et sorori vestrae : misericordiam consecuta »! — Nomina haec bonorum copiam complectuntur ; « congruet ipsis, ait, vocari (ita), tamquam familiaribus et clementia mea tunc fruentibus » (Theod. M.); Dei enim populus in Dei civitatem adscriptus filiorum adoptione bonorum Dei erit particeps et eius misericordiis, quae sint super omnia opera eius, continuo perfruetur. Utrumque sexum commemorat, ut salutem ad universos pertinere doceat ; vult, ut beata hac appellatione inter se salutent, eamque ingeminat, quo magis exprimat eorum animos intime perfundi oportere beneficiorum acceptorum exsultatione et aestimatione. Mutua hac laetitia et gratulatione apte concludit instaurationis descriptionem ; nominibus ipsis veterem errorem ac maledictionem abiisse ostendit et novum Dei coetum designat, ad cuius indolem quam maxime spectat adoptari a Deo et miseratione aeterna coronari. Ad omnes vero extendi, rerum consequentia ex v. 10 docet ; quare bene up. : « quibus fratribus aut ubi manentibus et unde venientibus? nimirum fratribus Abrahae fidem habentibus, undecumque veniant, ubicumque sint, quacumque ex gente originem ducant » (cf. Rib. Mar.). Verbis his hanc partem concludi omnino censemus et censuerunt iam Hier et Cyr. ; idque merito ; nam argumentum versus ad antecedentia proxime adhaeret et ipsis nominibus v. 9 adiungitur et brevi formula novae conditionis beatitatem complectitur, unde valde aptum est, ut eo quasi epiphonemate vel epilogo oratio absolvatur. Sunt tamen, qui divisionem in vulg. nulla auctoritate introductam etiam sensus orationisque terminum ac limites exhibere velint (cf. Lap. Scholz) ; proinde hunc v. ad sequentis orationis exordium referunt, explicantes : dicite, o prophetae etc. (cf. Chald. Lap. Sa, Men. Tir. Scholz). At perperam. Nam haec appellatio vel ad populum illum dirigitur, quem tunc vates alloquitur, vel ad populum futurae instaurationis ; atqui in ea divisione neutrum dici potest. Neque enim populum eiusque conditionem praesentem spectare potest: nam is populus modo dictus est non populus meus (v. 9) ; qua igitur fronte vates illum nomine contrario consalutaret ? praesertim cum 2, 9 iterum ei diffnitatis nomen explicite negetur. Et si explicaveris : qui populus meus esse et tamquam talis agere debes, id textui infers quod praecipuum est atque textum non explicas sed mutas. Vel si dixeris, id dirigi ad populum futurae instaurationis, iam quaero, qua ratione id cum sequenti cohaereat? Nonne hiulca sunt omnia ? Scio Isaiam tali modo cp. 2 vaticinium ordiri ; sed adverte, qua ratione temporis discrimen efferat : et erit in novissimis diebus ... ita vaticinium vestit, sed ad suos suaque tempora conversus et adhortatur, quid faciendum sit : venite et ambulemus in lumine Domini, et ingens discrimen affert, quo a conditione illa futura separantur. At nihil tale nostro in loco. lidem qui admonentur, ut populum tamquam Dei hereditatem salutent, eodem momento v. 2 iubentur, illum ut apostatam condemnare ! Cur igitur ea sociare velimus, quae maxime inter se repugnent? Àt quomodo non repugnent, apta rerum divisio, quam Hier. et Cyr. ducibus fecimus, luculenter ostendit.
2:2
v. 9 « ludicate matrem vestram, iudicate, quoniam ipsa non uxor mea, et ego non vir eius. Auferat fornicationes suas a facie sua et adulteria sua de medio uberum suorum » ! — Simili orationis schemate utitur Is. $, 3. 4A (Theod. Sanct.) ; habet haec admonitio emphasin : tam foeda est mater vestra, ut nec vobis iudicantibus possit absolvi (Ps. Ruf.). Monentur ergo, ut reipublicae conditionem praeteritam et praesentem attente considerantes et maiores suos et seipsos arguant, accusent, damnent : ritatem spiritualis cum Deo communionis minimi duxisse, nec voluisse voluntatum Dei fructus parere » (Cyr.). Ita factum, ut foedus omni salute plenum iam plene sit dissolutum ; excidit scil. synagoga a splendore, salute, divitiis, quae sponsam Dei decent, Deus iam non sponsus est ct amicus, verum ultor, violatae fidei zelator et vindex. In misera rerum conditione in qua versantur, id satis experiuntur; quare miseriis exaucerbati in tot malorum auctorem ut accusationes coniiciant, monet i. e. ut seipsos reprehendant, in maiorum et suis delictis causam calamitatum agnoscant. « Vos ipsi causas appendite, vos ipsi iudicate, utrum aliter debeat fieri » (fup.). Quorum malorum si eos taedeat, quomodo emergere possint, docet. « Vide clementiam viri : iam repudiata est, iam abiecta est, tamen praecipit fjlüis, ut ad matrem loquantur, loquantur autem ad poenitentiam provocantes » (Hier. sim. Sanct.). Fornicationes idolorum cultum ( Ephr. Cyr. Theod. M. Barh. Rib. Sanct. Lap. ) nominat et scelera idololatriae adnexa (cf. Rup. Haim.) ; a facie sua i. e. quorum scil. facies et vultus impudentiam peccatorum prae se ferunt ; cf. Is. 3, 9: « agnitio vultus eorum respondebit eis » i. e. vultus ipse eorum turpitudinem indicat ; vel « oculos habentes plenos adulterii et incessabilis delicti » (2 Petr. 2, 14. Rib.). Eadem crimina vocat adulteria, quippe quae fidem Deo datam quam maxime violent et Dei sponsam summopere maculent ; de medio uberum exponunt veteres : auferat talia ex corde, ex quo proficiscuntur cogitationes malae ( Theod. Rup. Haim. Theoph. ) ! ; recentiores imagines idolorum vel ornamenta intelligunt et phylacteria, quae ad pectus appensa in idolorum honorem et venerationem gestabantur ( Sanct. Lap. Tir. Scholz ) . Cum idololatriae etiam omnis generis impudicitiae iungerentur, neque illorum sententia erit reprobanda, qui ornatum meretricium et irritamenta libidinis explicant (cf. Rib. Mar. Men. Schegg). Vitia igitur palam et impudenter committi, innuit ; idololatriae indignitatem duplici comparatione effert: « fornicaria est, quae cum pluribus copulatur ; adultera, quae unum virum deserens alteri iungitur ; quorum utrumque est synagoga » (Iier.).. Monitionem et reprehensionem gravibus minis fulcit, quae in eadem imagine versantur :
« Cum totam a principio usque ad finem oeconomiam enarrasset, transit iam in his ad detegenda crimina eorum, qui iuste reiecti fuerant » (Cyr.), redit enim ad concionem illis temporibus congruentem (Ps. Ruf.) et oratorio modo ipsos monet, ut rebus inspectis iudicium ferant :
2:3
v. 3 « ne forte exspoliam eam nudam et statuam eam secundum diem nativitatis suae, et ponam eam quasi solitudinem et sta- (uam eam velut terram inviam et interficiam eam siti » . — « Hunc locum omnium optime nobis exposuit Ezechiel cp. 16, ubi hunc sponsae statum plane miserabilem perquam apte et eleganter describit » ( Sanct.) ; minatur scil. se ablaturum omnem ornatum, omnemque gloriae temporalis cultum, privilegia protectionis, templi, ceterorumque quibus Deus populum suum prae aliis donaverat (cf. Theod. M. Rup. ) eumque in illam miseriam reducturum, qua olim in Aegypto premebatur, « ubi paupercula, imbellis, abiecta, informis, carens rege, duce, tutore, lege, religione, immo Deo, exposita ludibrio, praedae, neci, miserrimam trahebat vitam» ( Tir.). Hic enim erat « dies nativitatis » i. e. conditio illa in Aegypto « iugum portans tyrannidis, gratia Dei et dilectione et legali sapientia destituta » (Cyr. ), ex qua Deus benignissimus sponsam assumpsit ; ilem apud Ez. qui hunc quasi locum commentans scribit: « et quando nata es ... non pepercit super te oculus . . . sed proiecta es super faciem terrae in abiectione animae tuae, in die qua nata es, transiens autem per te, vidi te conculcari in sanguine tuo ; vive, dixi, inquam, tibi ; in sanguine tuo vive »(16, 4-6). Hanc omnimodam bonorum exspoliationem et malorum accumulationem triplici praeterea comparatione auget ; solitudo vastitatis et horroris notionem affert ; terra arida (hebr. gr. syr.) omni caret proventu et benedictione, in sterilitate et abiectione iacens, qua miseria miserrimam demum mortem subibit. Comparationes eo aptius a campis et agris desumuntur, quia regio simul cum habitatoribus ex V. T. norma affligitur, vastatur, sterilis ac deserta redditur (cf. Lev. 26, 16. 20. 32. Deut. 28, 23 etc. ). Atque hac communi totius reipublicae ruina et vastatione singuli quoque, quotquot scelerum socii erant, plectentur
2:4
v. 4 « et filiorum illius non miserebor, quoniam filii fornicationum sunt » ; — auget miseriam communem casum et infortunium singulorum distincte proponens ; ita nomen illud et omen filiae Lo-ruchamah explicat ; filii fornicationum i. e. qui ad fornicariae i. e. idololatridis matris imitationem idololatrae et ipsi fucrunt (cf. Theod. Cyr. Sanct. Lap. ) . Cur vero ita puniturus sit. Deus, ratio redditur et simul, quae v. 2 dicta sunt, explicantur, cur scil. synagoga iam non sit uxor fidelis, et quibus se sceleribus polluerit :
2:5
v. 5 « qu?a fornicata est mater eorum, confusa est quae concepit eos, quia dixit : vadam post amatores meos, qui dant panes mihi et aquas meas, lanam meam et linum meum, oleum meum et potum meum » ; — i. e. idola coluit et ignominia. plena facta est turpitudine, se ipsam dehonestavit, sordibus replevit ' . Quanto cum ardore idolorum cultui inhiaverit, verba depingunt, quibus idola magna teneritudine compellat, firmum suum ac determinatum ea sequendi propositum (cf. Alb. ) enuntiat et magno studio singula beneficia iis accepta referens explicita enumeratione recenset. Sunt quidem amatores primario loco idola; at quia sua sponte et reipsa simul cum cultu etiam aliarum gentium foedera, amicitiam, mores ,ambire solebant idololatrae (cf. 1s. 2, 8; 30, 6; 31, 4. Ez. 16, 26. 28), etiam studium illud foederis ineundi cum exteris et ab illorum ope et subsidio florentem reipublicae statum sperandi h. l. censendum est describi et reprobari (cf. Ps. Ruf. Rib. Sanct. Men.). Sponsi erat providere nuptae de victu totoque instructu sponsalitio atque mundo muliebri ( Sanct. ) ; victum iam et vestitum usque ad delicias redundantem idola praebuisse commendant ( Ps. Ruf.) ; pane scil. et aqua omnia intelliguntur, quae ad victum spectant ; lana et lino omne tegumentorum genus intellige ; oleum est condimenti genus et unguentum odoriferum quoque, quo irrorantur mensae, cubilia, vestes, capita convivarum ; potum varia vinorum et sicerarum genera dici (cf. Cant. 8, 2 ) probabile est. ( Sanct. ). Ita « impudens mulier consectatui flagitiorum faciem utilitatis obtendit, ut sequi se amatores suos ob liberalitatem potius quam ob turpitudinem mentiatur » ( Ps. Ruf.) ; similiter loquuntur idololatrae apud ler. ( 44, 41): « facientes faciemus . . . ut sacrificemus reginae coeli et libemus ei libamina . . et saturati sumus panibus et bene nobis erat et malum non vidimus » etc. Propheta igitur indicat, adfuisse quandoque temporaneam quandam prosperitatem non obstante populi ducumque impietate, uti v. g. leroboam 1I regnante accidit ( cf. 4 Reg. 14, 95 - 91). | . Verum Deus, verus ac zelotypus sponsus, idemque populi ruinam miseratus, ut ad fidem et pietatem infidelem sponsam revocet, impedimentis oppositis viam illi ad adulteria praecludit, eamque calamitatibus attritam ad meliorem frugem reducit (cf. Ephr. Sanct.) ; ita
2:6
v. 6 « propter hoc ego sepiam viam tuam spinis el sepiam eam maceria el semilas suas mon inveniet » ; — i.e. viam reddet difficillimam et asperrimam, ita ut spinis et sudibus sit obsita (cf. Iob 19, 8. Lament. 3, 1) ; quare illa libenter pedem retrahat ; aedificabit maceriam (hebr.) i. e. muro exstructo viam intercludet, ne ingredi possit ; ergo omnino efficaciter infidelem cohibebit ; « sudes seu praeacutos palos appellat casus, quos expertus est Israel : bella dico, captivitates, famem, pericula, diuturnam servitutem » ( Cyr.) ; «ipsa igitur poena misericordia plena est, quae eo tendit, ut impietatem cessare faciat » ( Theod. Theoph. ). Deus idola conteret eorumque potentiam nullam esse ostendet (Is. 2, 18 ; 44, 12 et seq. 46, 1 etc. ) ; quare illa supplices adire iam non poterit ; vel si conata fuerit, nihil subsidii vel solatii inde capiet : unde v. "1 « et sequetur amatores suos el non. apprehendet, et quaeret eos et non inveniet, et dicet : vadam et revertar ad. virum meum priorem, quia bene miht erat tunc magis, quam nunc » . — Bene S. Ilier. : « noninvenies, ne apprehendas eos quos tanto studio sequebaris, ut rerum necessitate compulsa revertaris ad virum tuum et dicas illud de Evangelio : quanti mercenarii in domo patris mei abundant panibus ... surgam et ibo ad patrem ». Deus enim nunquam populum suum abiecit, uxorem infidelem non repudiavit (Is. 50, 1) , verum constanter eam per prophetas ad reditum invitavit ; ipse fide et promissione servata semper'mansit vir eius. Quantae sint apud Deum providum utilitatis mala inflicta, inde colligit S. Hier. : « ex quo intelligimus, quod providentia Dei saepe nobis accidant mala, ne habeamus ea quae cupimus, et variis oppressi calamitatibus huius saeculi ac miseriis ad Dei servitutem redire cogamur ».
2:8
v. 8 « Et haec nescivit, quia ego ded: ei frumentum el vinum et oleum et argentum multiplicavi ei et aurum, quae fecerunt Baal» ; — i. e. scire et agnoscere noluit ; « voluntariae tarditatis spectat invidiam secundum illud Davidicum : noluit intelligere, ut bene ageret » ( Ps. Ruf. Alb. Sanct. ) et haeci. e. ista, non sine emphasi et comtemptu quodam. Terram optimam, melle ac lacte fluentem, Dominus dederat, idque saepe inculcat : « Dominus dat vobis terram in hereditatem, Dominus pugnabit pro vobis (Deut. 3, 18. 22; 4, 38), ne diceres in corde tuo : fortitudo mea et robur manus meae haec mihi orhnia praestiterunt » ( Deut. 8, 11) ; argentum et aurum ipsa Palaestina non fert, at prosperis rerum eventibus ( Theod. M.), bellis, commercio et frugum abundantia praecipue frumenti, olei, vini, mellis et variorum aromatum ( cf. Ez. 2'1, 11), haec etiam metalla abunde Israelitae nacti sunt. Indignationem movet et ingrati stupidique animi est, quod ea Baal idolo Phoenicum consecrarunt, ea in cultum idololatricum, in sacra profana, in aras et statuas erogarunt (*3; Báa* avav0évat Theoph.) eo modo, quem Ez. 16, 171 reprehendit ( cf. Sanct.) ; ita hebr. 5y35 sy impenderunt in eius cultum, signa et phylacteria (uti Sanct. inter alia vult) et idola inde conficientes ( cf. Lap. Rib. Calm. Scholz ). Oblationes primitiarum, festum tabernaculorum ideo erant instituta, ut populus beneficia etiam temporalia Domino ferret accepta. Quod cum negligerent et bonis in contumeliam Domini abuterentur, ea se ablaturum minatus est; unde
Denuo uxoris infidelis scelera exagitat eamque castigationibus ad saniora consilia se reducturum promittit. Haec autem repetitio animi commoti et indignabundi est, qui eadem apud se perpendere solet. Et primo quidem eius miratur stupiditatem respondens ad animi eius cogitationem (supra v. 3) :
2:9
v. 9 « idcirco converlar et sumam frumentum meum in tempore suo et vinum meum 3n lempore suo et liberabo lanam meam et linum meum, quae operiebant ignominiam eius ». — Hebr. ideo iterum auferam i. e. uti anteactis temporibus iam rebelles afflixerat, cf. Iud. 6, 1 —6; 10,9; «grandem ipsis creabo sterilitatem ; nam quo potissimum tempore frui bonis sperant, tunc omni repente erepto eis fructu consuetorum varietate damnorum obruam, rubigine, grandine et huiusmodi aliis » ( Theod. M. sim. Cyr. Theod. ), ita quidem, ut non casu sed a Domino haec fieri cognoscant. Suo tempore, nam « gravior poena est, quando in tempore messis et vindemiae speratae fruges auferuntur et vinum, et quodammodo tentae tolluntur e manibus » ( /Hier. ). Enumeratio adeo distincta et repetitum illud meum sententiam reddit gravem, nervosam, ad animos percellendos factam. Et liberabo, hebr. et auferam ( Mar. ); vim vocislatinae bene expendit Sanct.: illud liberari, quod iniuste ac violenter retineatur ; Dei dona ab impiis quasi captiva teneri et creaturam invitam solum et coactam impiis servire et ab hac servitute liberationem expetere ( Rom. 8, 24 — cf. Hier. Alb. Rib. Lap. Calm.). Iam haec omnia auferenda dicit, et uxorem infidelem ita spoliandam, ut non solum regium ornatum amittat, verum etiam ut coram aliis maximam subeat ignominiam (cf. v. 3. Ez. 16, 39). Id ulterius graviusque minatur
2:10
v. 40 « et nuncrevelabo stultiliam eius in. oculis amatorum eius ; et vir non eruet eam de manu mea » ; — vides hic amatores dici alios populos, quibuscum Israelitae se sociarunt foederibus initis, quorum mores aemulati sunt, uti etiam dii amatores dicuntur, id quod inde fluit, quia idolum gentis et gens ipsa una eademque gloria, terra, potentia, sorte frui censentur ; quare idola dicuntur vinci, in captivitatem abduci, quando eorum cultores vincuntur etc. ( cf. Is. 46, 1. Jud. 11, 24. Ier. 48, '1 et iam Ex. 12, 12). Coram illis igitur, quorum favorem et amicitiam ambiit uxor Israel, quam maximam sustinebit confusionem. Hebr. nia est án. »ey. — gr. vertitur 3429x2oía ; Syrus et Chald. vertunt uti in versu antecedente nmm transtulerunt, et ita recentiores quoque ( Mar. Scholz ) explicant. S. Hier. NOCONÉ exponit ( cf. Rib. Calm. ) sicut 1523 — id quod 523 loqui et agere solet ; stultus vero est homo impius, scelestus, flagitiosus, quare Gen. 31, 1 verlit foedam rem, Deut. 22, 21 nefas, Iud. 20, 10 scelus. Deus efficiet, ut sit derisui et contemptui omnibus ; idque ea comparatione proponit, qua honestae mulieris summam confusionem exprimit ( cf. Is. 41, 9. Nah. 3, 5. Ez. 16, 3 et seq. ), neque quisquam id poterit avertere. Quat infirmum ac vanum sit subsidium humanum, quam stulta spes in hominibus reposita, inde discant ! Tristem populi conditionem futuram accuratius delineat
2:11
v. 11 « et cessare faciam omne gaudium eius, sollemnitatem eius, neomeniam eius, sabbatum eius et omnia festa tempora eius » ; — incipit a generali : omne id quod gaudium affert et laetitiam ; cf. Ier. 7, 34 : « et quiescere faciam vocem gaudii et vocem laetitiae, vocem sponsi et vocem sponsae » ; 16, 9. Etiam in festis diebus laetos agebant choros aliisque deliciis sese oblectabant; cf. Lament. 5, 14. 15 ; quare omnem sollemnitatem esse cessaturam ait ; « posuit nomina feriarum, in quibus plurimum laetabatur, cum tota regio choreis, canticis epulisque lasciviret » (Ps. Ruf.) ; sollemnitatem S. Hier. tres illas maiores intelligit pascha, pentecosten et festum tabernaculorum ; dein festum kalendarum vel novilunii, quod singulis mensibus, tum sabbati, quod singulis hebdomadis celebrabatur, demum omnes festivitates uno nomine comprehendit (S. Hier. Alb.). Schol: ordine inverso sollemnitatem exponit generatim omnes dies festos complecti ; cf. Neh. 10, 33. Iam Cyr. adnotat, Israelitas dies festos a Moyse institutos partim Domino partim Daali celebrasse; et revera, uti Domini cultum aliqua ratione retinuerunt sed ei idololatriam adiunxerunt, ita et dies festos usu olim receptos agebant aliosque etiam in idolorum cultum addebant (cf. 8, 6; 8, 13. Am. 4, 4). Insuper opportunitatem dies ducendi geniales subtrahet annonae penuria
2:12
v. 19 «et corrumpam vineam eius et ficum eius, de quibus dixit : mercedes hae meae sunt, quas dederunt mihi amatores met ; et ponam eam in saltum et comedet eam bestia agri ». — Praecipuos terrae fructus commemorat, quibus Palaestina commendabatur, cf. Num. 13, 24 et « sedere sub vite et ficu » vitae felicissimae symbolum est ; cf. 3 Reg. 4, 95; Mich. 4, 4; 4 Mach. 14, 12. Deus vero augens minas non solum fructus esse tollendos ait, uti v. 9, verum spem omnem, cum vineta et ficeta sint corrumpenda vel hostium incursu exscindenda vel tempestatibus et sterilitate ferienda ( cf. Sanct. Rib.). Si hostium invasione regio fertilis arboribus suecisis devastatur, ab iis ipsis, ad quorum deos et idola confugerant, debitis poenis afficiuntur ; unde manibus palpare possunt, quam stultum fuerit terrae fertilitatem idolis referre acceptam. Talem vastationem in bellis cum Assyriis evenisse, nemo negabit. Prophetam vero non solum illam, verum totius terrae desolationem ob oculos habere, quae futura sit incolis in captivitatem abductis, membrum ultimum docet, in quo ait azros et campos et urbes habitatas in silvas et saltum ! esse convertenda et cuncta a feris impune depascenda ; cf. Lev. 26, 92. Is. 1, 23 ; 27i, 10. Mich. 3, 12. 1. LXX ei; papzoptov, legebant 335 pro Qy*5, uti iam S. Hier. adnotat, « res et daleth Hunc in modum poenas dabunt pro studio colendi Baal eique dies festos celebrandi : v. 12 comedent eam bestiae agri, nunc vero pacem ac securitatem pollicetur. ? (cf. Cyr.), quae sit pacis cum Deo et sanctitatis quasi imago (cf. Ps. Ruf. Theoph.); cf. Lev. 26, 6: « dabo pacem in finibus vestris ; dormietis et non erit, qui exterreat ; auferam malas bestias et gladius non transibit terminos vestros » cf. Is. 11, 6. Iob 5, 22. 93; bellis ablatis summae pacis tranquillitatem et fruitionem pollicetur ; arma, quibus 1. Baer-Delitzsch edideruut 353 «ajiu habet scheba simplex quiesceus praeeuntibus cod. in Coinplut. » etc. p. 60 2. LXX xaxotv:o oc sim. Sym. ot Theod. sed Aq. «owns. Syrus et Chald. vertunt eminus et cominus pugnatur (cf. Aib.) et reliquum apparatum bellicum dicit se contriturum (cf. Is. 2, 4. Mich. 4, 4) ; talis est enim instaurationis et regni Dei, qui est pacis auctor, indoles, ut ii, qui totis animis sese . Deo dedunt, perpetua pace et ipsi fruantur (cf. /Jaimo, Rup. Theoph. Rib.) et pacis suavitatem ubique promoveant. Electi Dei summa securitate fruentur ablato omni terrore hostili. Pax illa et secura felicitas continuo inter divina instaurationis promissa effertur estque praeambulum et symbolum illius, cuius perpetua vox est : pax vobis, pacem meam do vobis (cf. Cyr.). Hucusque foedus a bonis, ut ita dicam, potius externis, a securitate et pace et quiete tranquilla descripsit. Iam ad altissimum horum bonorum fontem progreditur et foedus Domini quantae sit sublimitatis proponit v. 49 « et sponsabo te mihi in sempiternum, et sponsabo te mihi in. iustitia et iudicio et. in. misericordia et in. miserationibus ; v. 90 et sponsabo te mihi $n fide et scies, quia ego Dominus ». — Bene Rup. : « mira familiaritas, mira gratia ! mulier ista fornicatrix fuerat.. ecce autem ad desponsationem adducitur et convertitur ad illam amator Deus, et inter blanditias ineffabiles sponsa fore promittitur, quasi virgo, immo vere virgo.... talis animarum amator Deus ut quantumcumque anima fornicata fuerit, statim ut Deo vero per fidem coniungitur, virgo sit » et sim. S. Hier. Et revera vox ^N non nisi de virginis desponsatione adhibetur (cf. Keil, Scholz), ita ut Deus nova quasi creatione et immutatione ex fornicaria illa virginem dicatur efficere. Ter in modum laetabundi et triumphantis exclamat : sponsabo te mihi : quanto quasi desiderio et gaudio Deus amator hanc hominis elevationem anhelat ; optima sane illius Sponsi descriptio, qui desiderio desideravit et coarctatus est, donec in baptismo sanguinis eam perficeret desponsationem, et qui illam . cum unaquaque anima inire gestit ! Eam fore ait a) perpetuam, i. e. non iam, uti synagoga fecit, violandam ; erit autem sempiterna, quia b) in tustitia, i. e. desponsatione sponsam sanctitate donabit, vera illa iustitia, quae valeat coram Deo et quam Deus hominibus inesse vult ; haec iustitia et sanctitas opus est Messiae (cf. Ps. 14, 3. "1. Is. 41, 4. 5; 32, 171; 33, 5; 49,8; 51, 6 etc. Ier. 23, 5. Dan. 9, 24) ; hunc vero rectum ordinem Deus est effecturus simul c) 4n ?udicio vel in iure i. e. iudicium exercens et ultionem in adversarios (cf. Theod. M. Sanct. Rib. Men. Tw.); haec duo saepe coniuncta apparent in epocha messianica, quae iudicio in gentes instituto inducitur et adversariorum prostratione (cf. Is. 2, 4 ; 11, 4 ; 33, D. Ier. 33, 15. Mal. 3, 3. Agg. 2, 8). Hoc tudicio firmam fore desponsationem promittit et invictam contra omnes impetus hostiles ; praeformatur scil. illud : « non praevalebunt adversum te »; Deus nempe suum cuique ius tribuit et ordinem iuris statuit et sustinet, qui inimicorum punitionem, exaltationem amicorum postulat. Hos amicos omni benevolentia complectitur ; inde d) in misericordia (2 in gratia, amore, in benignitate, in tenero affectu) uti decet sponsum, qui viscera induit miserationum : ?n miserationibus : omnes scil. viae Domini misericordia et veritas; et misericordía eius super omnia opera eius ; optime Domini amor bis exprimitur, ut eius abundantia significetur, quae in gratia et humanitate Salvatoris demum plane apparuit. Hoc vero foedus erit e) in fide i. e. in fidelitate, constantia ( cf. Alb. Mar. Men. Tir.); sine poenitentia enim sunt dona Dei ; hancque foederis perennitatem et indefectibilitatem eo potiore iure effert ut insigne novae desponsationis decus, quia synagoga turpiter foedus prius violaverat. Membrum hoc ultimum ad primum redit; impletio adest in regni messianici ( Ecclesiae Christi) sanctitate et fide perpetua : « rogavi pro te, ne deficiat fides tua; Pater, serva eos in nomine tuo, quos dedisti mihi » ! Haec cum fiunt, scies 1. e. experimento cognosces ( Sanct. ), quia ego lahve !' i.e. 8$ ov, qui actus purissimus in se omnisque esse fons ac principium, hoc suum nomen essentiale foederi cum hominibus gratiose ineundo praefixit, ut indicaret et se in opus deducere illud et ope illius se homines elevaturum ad suae essentiae intuitionem. Ita enim impletione edocti perspicimus, quare Deus in promissionibus Patriarchis datis sollemni utatur formula : ego Jahve, cum vel omnium promissionum per saeculorum cursum implendorum cumulum proponit (cf. Gen. 42, 4 ; 18, 18; 22, 41; 26, 2— 5; 91, 91 (cf. v. 1); 98, 13) vel foederis primam exsecutionem in terra Chanaan danda speciatim pollicetur ( Gen. 12, * ; 13, 19; 19, 71. 18; 24, 1). Inde quoque elucet, cur foederis primam impletionem moliturus nomen hoc essentiale sollemni ratione ei epochae tamquam symbolum et omen assignet (Ex. 3, 14), vult scil. nunc se prodere ut Deum ezsecutorem et operatorem foederis ; terra vero Chanaan eiusque pacifica possessio typus est et figura regni messianici ( cf. Matth. 9, 4. Hebr. 4), cuius terminus et beatitudo in Dei essentia intuitive visa consistit. | Quid igitur mirum, si Deus tali foederi nomen suum essentiale innexuerit ? Proinde scies i. e. ipso facto, ipsa experientia cognoscetis, me esse Deum foederis immutabilem, aeternum. Nominis sui, i. e. essentiae suae pignus tamquam impletionis arrham et vadimonium exhibet. Praeterea maiorem Dei cognitionem tempori renovationis promittit (cf. Is. 11, 9. Ier. 31, 33). Iam in subsequentibus imagine ad V. T. indolem adaptata docet huius foederis effectum, qui in rerum natura et gubernatione reluceat. Sicuti enim peccato ipsa etiam creatura maledicto est subiecta ( Gen. 3, 17) et invita gemit corruptionis servitute ( Rom. 8, 20. 21 ), ita novae salutis et reparationis etiam ipsa suo modo erit particeps. Ad peccatores puniendos terrae vastationi et sterilitati traduntur a Domino; ubertas vero et felix prosperitas et laeta amoenitas sanctos comitatur ( cf. Lev. 26, 3— 11, Deut. 28, 3— 14), et pacis serenitas in natura rerum refulgebit. Quare pergit.
2:13
v. 18 «et visitabo super eam dies Baalim, quibus accendebat incensum, et. ornabatur inaure sua et monili suo et ibat post amatores suos, et mei obliviscebatur, dicit Dominus » ; — i. e. ultionem capiet ( gr. ) propter festa idolo celebrata, quibus thura et libamina offerebantur ( cf. Ier. 44, 18), et ad quae cum omni ornatu accedebant, uti moris erat sacra celebrare (cf. Sanct.). Bene S. Hier : «servat personam meretricis, quae auro ornatur et gemmis, ut placeat amatoribus suis, et quidquid pulchritudinis non habet per naturam, arte conquirit ». Indignabundi animi est ea per singula enumerare, et vehementer dolentis efferre, quanto studio et ornatu deos secuta sit uxor adultera, Dei sui oblita ! Q*3 annulus est vel in naso vel in auribus gestatus ; notat S. Hier. ad Ez. 16, 12 «verbum hebr. D33 excepto Symmacho, qui interpretatus est &xtp£ivtov, omnes inaurem transtulerunt, ... quo circulus in similitudinem factus inaurium eodem vocabulo nuncupetur, et usque hodie inter cetera ornamenta mulierum solent aurei circuli in os ex fronte pendere et imminere naribus» (cf.Is. 3, 21. Prov. 11, 22). Uti supra v. 6, ita nunc Deus propter populi peccata et miseriam misericordia commotus exponit, quid remedii sit adhibiturus :
2:14
v. 14 « Propter hoc, ecce ego lactabo eam et ducam eam in solitudinem, et loquar ad. cor eius». — lllud propter hoc insignem Dei misericordiam commendat : enumerata sunt scelera populi, dictum est, in quale barathrum sese proiecerint; quid merentur tanta flagitia ? «Sed tanta est Dei misericordia, ut quae ad commiserationem et ad opem tantis malis ferendam excitetur maxime» (Rib.) ; ita Ps. 11 : «propter miseriam inopum, nunc exsurgam, dicit Dominus». Lactabo i. e."alliciam, verbis utar ad persuadendum mollibus et blandis, ut scil. me sequatur, et ducam eam 1n solitudinem, «sicut, supple, feci, de Aegypto egredientem» (Alb.) ; alludit ad ea, quae olim facta sint in Aegypto, ubi populum invitavit, ut se duce egrederetur ex servitute ipsumque in desertum sequeretur (cf. Ex. 3, 16, 1'1. Ier 2, 2). Uti olim in deserto populum suum edocuit, ad terrae promissae possessionem praeparavit et cultui divino et obedientiae assuefecit, ita nunc simili remedio se usurum spondet. Erit igitur periodus quaedam praeparationis ad instaurationem illam ; hanc epocham intermediam comparatione illustrat commorationis in deserto; talis epocha fuit exsilium ; quare Ezechiel hanc exsilii indolem optime perspiciens et nostrum locum praeclare illustrans dicit: « et adducam vos in desertum populorum » (20, 33). Ibi, dum avulsi a patria et exsules degunt et poenae magnitudinem sentiunt et Sionis desiderio et pristini Dei sui favoris recordatione et suspirio tenentur, loquar ad cor eius i. e. tunc Deus verbis efficacibus illorum animos movebit, ut Dei voluntati obsequantur ; illorum corda emolliet '. Pergit in promissione : pollicetur, se ablata restituturum, ex tribulatione spem daturum et effecturum, ut sponsa fide antiqua ipsi adhaereat ;
2:15
v. 18 « et dabo ei vinitores ex eodem loco et vallem Achor ad aperiendam spem etl canet ibi iuxta dies iuventutis suae et tura dies ascensionis suae de terra Aegypti » ; — hebr. et dabo ei vineas suas. Ita Syrus quoque et LXX xvipx:a ; S. Hier legit Qn2'2 * nunc Q222, ita quoque Chald. (vertit enim gubernatores, vcl pastores) et forte ita quoque graeci aliqui codices legerunt, quia Hier. in Is. 65, 10 locum ex LXX affert hoc modo : et dabo possessores illius inde, et vallem Achor, ut aperiat intelligentiam illius (Migne t. 24 c. 638 — cf. Rib. Sanct.). Dicit Deus, se inde i. e. ex illa solitudine quasi ortum ducentem illis restituturum esse vineas, quas ablaturum se esse antea minatus erat v. 9. 12 ; vel quod idem est, se illis ex illo deserto i. e. qui inde veniant, egrediantur, daturum esse vinitores ; proinde reversuros esse, qui terram derelictam et vastam denuo sint culturi. Ergo reditum promittit. Sensus hic apertus est et facilis. Hebr. et vallem Achor (dabo) ad. ostium spei (Sym. eig 60pxv Eei9eg ) ; alluditur ad Ios. ", 26 et vim vocis Achor : perturbatio, tribulatio ; olim scil. peccato Achan expiato ex loco illo, qui illis afflictioni et cladi fuerat, novo Dei favore ditati ad capessendam terrae possessionem feliciter profecti sunt ! ; ita nunc erit : vallis afflictionis ianua est et ostium spei ; per afflictionem et miseriam ad felicitatem et salutem pervenient ; «sicque illa vallis nova arva capientibus spem felicitatis aperuit, quam praecedentibus culpa concluserat» (Ps. Ruf.). Ibi olim clade et supplicio populus didicit, quid sit Dei mandata spernere ; «erit quippe illi perquam utile cogi ad resipiscendum ;... facta in valle perversionis aperient intelligentiam eius, ut manifeste sciat, quem finem contemptorum facinus habiturum sit» (Cyr. Theoph . — gr. enim habetur : &avet&at. oóveotyv a5- *üs). — Illa perturbatio expiatione facta versa est in gaudium parta demum victoria de urbe Hai ; ita fore promittit, ut ex calamitatibus ingruentibus ostium magnum aperiatur ad sperandam Dei propitiationem, beneficentiam, salutem (Rib.). Huic Dei invitationi populus respondebit (hebr.), uti olim vocem Dei 2, 2) ; ibi sponsa Dei accita est, unde illi dies dies sunt iuventutis, prima populi Dei epocha, tempus primi amoris (cf. Ez. 16, 8 - 43) et canet ? l. e. carmen eucharisticum et triumphale concinet in Dei liberatoris laudem animo grato et gaudenti, uti olim devictis Aegyptiis et in mare mersis : « cantemus Domino, gloriose enim magnificatus est » (Ex. 19, 2 — cf. Rib. Lap. Tir.). Unde liberatio illa secunda et instauratio post, exsilium futura cum prima servitutis solutione confertur ; id quod deinceps sollemne est apud prophetas (cf. Is. 52, 4; 11, 15. Ier. 23, "1. Zach. 10, 14 etc.). Quomodo sponsa vocanti Deo sit obsecutura, optime depingit
2:16
v. 16 «et erit in die 1lla, ait Dominus, vocabit me Vir meus, et non vocabit me ultra Baali » ; — i. e. ad fidem et amorem unius veri Dei revertetur, eique omni religione et amore adhaerebit, in eoque tamquam in sponso, qui omnia bona et summam salutem dabit, plane acquiescet. Hanc fidem ita exhibet vates, ut dicat populum iam non, uti eousque, cultum idoli Baal sociaturum cum Domini cultu : non vocabit me ultra Baal meus. Bene advertit S. Hier. : «cum utroque sermone issi, et baali (Y*x "5y) ' appelletur vir meus, sive maritus meus, tantum odi idolorum nomina, ut etiam quod bene dici potest, propter ambiguitatem et verbi similitudinem nequaquam velim dici ; et Ps. Ruf.« toto siquidem corde mihi sociabitur, ita ut non me ulterius ex interpolatione veneretur, sed continuum mihi cultum, mihi continuum impendet affectum, meque tantum virum suum appellabit et Dominum». Hancque mentis innovationem Dei opere et gratia fieri (cf. Theoph.) ostendit v. 4'1 « et auferam nomina Baalim de ore eius et non recordabitur ultra nominis eorum » ; — tam longe Deus eam a cultu idolorum removebit, ut ne nominum quidem recordetur i. e. res nomine expressa plane auferetur Dei ope (cf. Mich. 5, 12. Zach. 13, 2). Et révera hunc fructum tulit exsilium, ut reduces iam non ad idola deflecterent. Et ita tempus post exsilium subsequens vere fuit ?nchoatio quaedam et praeparatio ad messianicam instaurationem, qua quae hic promittuntur plene demum efficiuntur : novus scil. populus messianicus, Ecclesia, indefectibilis est sanctitatis et fidei. Iam quid et quantum salutis ac bcatitatis in illo Vir meus Dei benignitate contineatur, latius prosequitur : Deus sponsam facti poenitentem omni dilectione recipit, foedus gloriose instaurat, bona dotalia in immensum auget et vera sanctitate eaque perpetua sponsam in sui amoris complexu perpetuo retinet. Primo dicit, cum foedus priscum infidelitate sit violatum et populi inter gentes eiectione quasi factum irritum (cf. 1, 9), se foedus instauraturum : v. 91 « et erit in die illa : exaudiam, dicit Dominus, coelos et illi exaudient terram;
2:18
v. 48 « et percutiam cum eis foedus. in die illa cum bestia agri et cum. volucre coeli et cum reptili terrae et arcum et gladium et bellum conteram de terra, et dormire eos faciain fiducialiter ». — Hebr. et percutiam eis foedus (ut habet Ilier. in comment. cf. Rib. Sa, Mar. Men. Tir.) i. e. vi foederis divini omnia erunt eis amica ; uti in statu innocentiae homo plenum habuit dominium terrae et bestiarum, ita per peccatum ordo ille turbatus est et creatura armata in ultionem iniquitatis (cf. Sap. 3, 21) ; quare supra minatus est
2:22
v. 99 et terra exaudiet triticum et vinum et oleum, et haec exaudient lezrahel ». — Eleganti utitur ac poetica prosopopoeia ; finguntur enim creaturae inanimes orantes Dominum, ut ipsis abunde largiatur pro cuiusque natura, quod ipsi postea in hominum usum ac delicias effundant. Coeli efflagitant a Domino, ut ipsi largis gravidentur imbribus, quibus terram talem irrigationem postulantem fecundent ; terra illam expetit, quia semina ei concredita talem succum, tale alimentum postulant ab ipsa; semina autem crescere et in fructus ac fruges adolescere desiderant, ut necessitatibus hominis satisfaciant ( cf. Theoph. Sanct. Rib. Lap.). Bene notat Lap.: « haec gradatio significat tum miram fertilitatem bonorum etiam temporalium, quam populo suo pollicetur Deus, tum subordinationem congruam et ordinatam causarum secundarum seriem a Deo institutam, qua infimae a mediis, mediae a summis, summae a Deo pendent et reguntur » ; cf. Is. 5, 6 : « nubibus mandabo, ne pluant super eam imbrem » ( Cyr. Theoph.). Dicit lezrahel 1. e. nomen filii usurpat, qui populo omen ! et portentum datus est ( Theoph. ), sed qui nunc vi nominis semen Dei ( Hier. Cyr. Alb. Rib. Men. ), vel Dei plantatio et agricultura ( Theod. ) sit effectus et cui largissima Dei benedictio adest. Nomen, quod scelus et poenam in mentem revocavit ex rebus gestis et Domini minis, iam in nomen salutis optimique augurii mutatur, ut indicetur, eidem populo, dummodo resipiscat, Dei adfore gratiam. Israel iterum Dei fore iucundam plantationem ( cf. Is. 27, 2— 6) et ideo nomen Iezrahel usurpari, docet versu sequenti ipso usu vocis ys; seminare (cf. Ephr. Mar.). Promittit igitur Deus terrae fertilitatem, sed eam tamquam altiorum bonorum symbolum et indicium ; ipsa enim prosperitas externa pro indole promissionum ( Lev. 26. Deut. 28) propositarum index est sanctitatis internae !. Atque bona haec spiritualia praecipue spectari, elucet ex v. 93 « et seminabo mihi eam in terra et miserebor eius, quae fuit absque misericordia,
2:24
v. 24 et dicam non populo meo : populus meus es tu ; et ipse dicet: Deus meus es tu ». — Dicit eam, quia de sponsa sermonem intulerat ; seminare est curam agere, abundantiam concedere, genus propagare et multiplicare ( Sanct. ), uti ler. 31, 21 ( Lap.) ; in terra; nam reditus in Palaestinam melioris conditionis est inchoatio quaedam, quare bene Ps. Ruf. : « haec autem, ut diximus, suavitas gaudiorum et in illa aetate praelusit, cum est Babylonis soluta captivitas, et reddita est Apostolorum tempore cumulatior », id quod alii typice sub Zorobabele et vere ac complete Messiae tempore et regno factum esse eadem sententia censent (cf. Theod. Theoph. Sanct. Lap. Tir. Calm.). Quare incolatus Palaestinae post exsilium futurus certe promittitur ( Theod. M.) ; at ibi minime est sistendum ; complectitur enim promissionum amplitudo totam instaurationis epocham, cuius ille non est nisi debile praeludium. Optime vero Dei reconciliationem et summam, quam in suos effundet benignitatem ita exhibet, ut nomina illa poenae et abiectionis auguria Lo-ruchamah, Lo-ami (1, 6. 9) mutet in nomina salutis ac spei plena ; bene notat Lap. pnm intimum notare affectum dilectionis ac miserationis. Uti igitur scelera et peccata procrearunt nomina infausta, ita bona iis, opposita, i. e. spiritualia faustis nominibus designantur. Mutua illa Dei et populi inter se consalutatio et appellatio novi foederis unionem dilectione mutua completam et mutua laetitia et gaudio auctam optime depingit. In hebr. populus exclamat : Deus mers hac una voce totum pandens animi affectum. Hic est demum totius salutis terminus, hic scopus, haec summa, ut nos simus Dei et Deus sit bonum nostrum, ut Deus sit omnia in omnibus. Quare sacer vates hac formula concludens ultimum et felicissimum salutis fastigium in Dei amplexu et fruitione sempiterna nobis depingit. Haec est igitur praeclara illa meta, ad quam castigationes ac calamitates populum adducere debent, hoc ostium spei, quod vallis Achor, hacc lacrimarum vallis aperit. Postquam salutem et instaurationem futuram in antecedentibus descripsit,nunc accuratius viam ostendit, qua ad illam perveniendum sit ; atque primo quidem « rursus ad praesentis temporis statum sermonem reducit » (Ps. Ruf.) et uti priore matrimonio cp. 4 Domini benignam clementiam adumbraverat in populo ex summa miseria adoptando, ita iam altero populi infidelitatem et castigationem delineari Dominus iubet. Erat enim, ut iam Alb. advertit, similitudo prima, cum infidelitatem populi non ita exhiberet, ad populi malitiam repraesentandam non sufficiens, neque perfecte omnem foederis conditionem exprimebat ( sim. Lap. ). ipsi respiciunt ad. deos alienos et diligunt vinacia uvarum». — Adhuc i. e. iterum, ut id quod priori matrimonio desit in ratione imaginis, populi scil. a foedere defectio, suppleatur. Mulierem hanc alam esse a Gomer, plerique perspiciunt (cf. Hier. Cyr. Theoph. Theod. M. Lap. Scholz) et iam Haimo, Rup. Sanct. totam populi conditionem in duabus mulieribus depingi etiam ab Ez. 23, 2 illustrationis causa adnotant. Nam hanc mulierem non esse Gomer, uti volunt Rib. Schegg aliique, clare indicatur: a) locutione indeterminata : mulierem aliquam, sine articulo aut alia determinatione, quae non deesse posset, si suae uxori iterum amoris signa exhibere iuberetur; b) nihil suadet, Gomer adulteria admisisse neque decet, mulierem adulteram domi a propheta ita retineri, ut libere libidini inserviat et denuo a propheta ad cohabitationem admittatur ; c) quomodo Gomer uxorem suam sibi emisse v. 3 dici possit, nulla ratione intelligitur. Iubetur propheta matrimonium contrahere cum muliere, quam infidelem fore Deus ei praedicit. Bene aimo : « sensus est hic: tu quidem eam diligis, sed ipsa debita vicissitudine non te diligit, quoniam potius tuum negligens amorem adultera est » ; scil. futurum est, ut postquam cum illa inierit matrimonium, illa fidem violet; ita ex eventu futuro et praeviso eam statim vocat : dilectam amico et adulteram, amicus y non cst maritus (Lap. Tir. Schegg), sed amasius, adulter (Alb. Sanct. Scholz). catione textus subiuncta: ipsi respiciunt et diligunt, quod membrum eam symboli partem declarat. Quid hoc mandatum sibi velit, Deus exponit: dilige tu i. e. matrimonio copulare, sicut Dominus sibi adiunxit filios Israel ; sed amor :uus a muliere ingratitudine et scelere rependetur, uti Dei amor a filiis Israel ; ita singula versus membra apte inter se correspondent ' ; amasii Israel sunt dii alieni, quos Israel diligit ; hebr.: e£ ips? respicientes, i. e. sese convertentes continuo ad deos alienos (cf. Deut. 99, 471; 31, 18 hebr. inde scil. haec locutio deprompta est ) et diligentes liba ( placentas) wvarum i. e. liba mellita ex uvis passis, quae idolis oblata epulis in sacrificialibus comedebantur et certe etiam deorum symbolis erant insignita (cf. ler. "1, 18) ; hisce epulis idolorum accumbentes adulteria committere dicebantur, idque optime; epulae enim sacrificiales revera intimam quandam cum deo communionem et coniunctionem significant et efficiunt ( cf. 1 Cor. 10, 90) ?. Mandatum Dei propheta exsequitur ;
2:4
… On God's part, every benefit and the greatest affection; on Israel's part, the infidelity that began with the first contacts with the Canaanites (Hos. 9:10; 10:1; 11:1 ff.; 13:5 ff.; cf. Jer. 2:1-3; Ezek. 20:28), and now in Samaria is at its height (Hos. 2:4-15; 4:12 and passim). …
2:10
… They do not condemn worship in itself; they absolutely condemn syncretistic worship, the essence of popular religion (Hos. 2, 10-15; Jer. 7, 16-19, etc.); they restore, within Yahwism itself, worship to its true place as a simple complement. …
2:13
… Jud., III, 10, 1). There was no abstention from work, but the day was felt to be festive (merriment, Hos. 2:13; banquets, 1 Sam. 20:5, 24; devotional gatherings, Is. 1:13). It lasted, at first, two days (1 Sam. 20:27-34), the last of the preceding month and the first of the following month; …
2:19
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 …
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.