A woe to Jerusalem for her sins. A prophecy of the conversion of the Gentiles, and of the poor of Israel: God shall be with them. The Jews shall be converted at last.
Ierusalem for reiecting Gods admonitions shal be destroyed, 7. Christ being risen from death; the Iewes persecuting the faithful shal be reiected, miserably destroyed, 9. and the Gentils called. 11. So his Church shal floorish. 13. and at last the Iewes shal be conuerted.
1Woe to the provoking and redeemed city, the dove.Guai a te, città, che provochi l'ira, e fosti riscattata, o colomba.VVO TO thee thou prouoking, and redemed citie, the doue.Væ provocatrix, et redempta civitas, columba ! 2She hath not hearkened to the voice, neither hath she received discipline: she hath not trusted in the Lord, she drew not near to her God.Ella non ha ascoltato chi le parlava, e non ha abbracciate le ammonizioni; non pose sua fidanza nel Signore, e non si accostò al suo Dio.She hath not heard the voice, and she hath not receiued discipline: she hath not trusted in our Lord, to her God she hath not approched.non audivit vocem, / et non suscepit disciplinam; / in Domino non est confisa, / ad Deum suum non appropinquavit. 3Her princes are in the midst of her as roaring lions: her judges are evening wolves, they left nothing for the morning.I suoi principi in mezzo a lei come lioni, che mandan ruggiti: i suoi giudici lupi della sera, non lasciano nulla pel di dipoi.Her princes in the middes of her as lions roarnig: her iudges wolues in the euening, left nothing for the morning.Principes ejus in medio ejus quasi leones rugientes; / judices ejus lupi vespere, non relinquebant in mane. 4Her prophets are senseless, men without faith: her priests have polluted the sanctuary, they have acted unjustly against the law.I suoi profeti, uomini furiosi, e infedeli: i suoi sacerdoti hanno profanato il santuario, hanno fatto violenza alla legge.Her prophets madde, men vnfaythful: her priests haue polluted the holie, they haue done vniustly agaynst the law.Prophetæ ejus vesani, viri infideles; / sacerdotes ejus polluerunt sanctum, / injuste egerunt contra legem. 5The just Lord is in the midst thereof, he will not do iniquity: in the morning, in the morning he will bring his judgment to light, and it shall not be hid: but the wicked man hath not known shame.Il Signore giusto, che è in mezzo a lei, non farà cosa ingiusta: di buon mattino, di buon mattino egli metterà alla luce il suo giudizio, e questo non sarà ascoso; ma l'iniquo non sa, che sia aver rossore.Our iust Lord in the middes therof wil not doe iniquitie: in the morning in the morning he wil geue his iudgement into light, and it shal not be hid: but the wicked man hath not knowen the confusion.Dominus justus in medio ejus non faciet iniquitatem; / mane, mane judicium suum dabit in lucem, et non abscondetur; / nescivit autem iniquus confusionem. 6I have destroyed the nations, and their towers are beaten down: I have made their ways desert, so that there is none that passeth by: their cities are desolate, there is not a man remaining, nor any inhabitant.Io ho disperse le genti, e son rimase atterrate le loro fortezze: ho rendute deserte le loro contrade, né anima ormai vi passa, son desolate le loro città, non restandovi testa, né abitatore veruno.I haue destroyed the Gentils, & their corners are dissipated: I haue made their wayes desert, whiles there is none that passeth by: their cities are desolate, not a man remayning, nor any inhabiter.Disperdidi gentes, / et dissipati sunt anguli earum; / desertas feci vias eorum, / dum non est qui transeat; / desolatæ sunt civitates eorum, / non remanente viro, neque ullo habitatore.
7I said: Surely thou wilt fear me, thou wilt receive correction: and her dwelling shall not perish, for all things wherein I have visited her: but they rose early, and corrupted all their thoughts.E dissi: Tu pur mi temerai, e abbraccerai l'ammonizione, affinchè non vada in rovina la tua casa per ragion di tutte le colpe, per le quali ti visitai. Questi però ogni studio posero in corrompere tutti i loro affetti.I sayd: Neuertheles thou shalt feare me, thou shalt receiue discipline: and her habitation shal not perish for al thinges, wherin I haue visited her: but yet rysing early they corrupted al their cagitations. •.Dixi: Attamen timebis me, / suscipies disciplinam; / et non peribit habitaculum ejus, / propter omnia in quibus visitavi eam: / verumtamen diluculo surgentes corruperunt omnes cogitationes suas. 8Wherefore expect me, saith the Lord, in the day of my resurrection that is to come, for my judgment is to assemble the Gentiles, and to gather the kingdoms: and to pour upon them my indignation, all my fierce anger: for with the fire of my jealousy shall all the earth be devoured.Per la qual cosa, aspettami, dice il Signore, al giorno futuro di mia risurrezione; perocché mia volontà si è di congregare le genti, e di riunire i reami, e sopra costoro verserò il mio sdegno, e tutta l'ira, e il furor mio; perocché dal fuoco del mio zelo sarà divorata tutta la terra.Wherfore expect me, sayth our Lord, in the day of my resurrection til hereafter, because my iudgement to assemble the Gentils, and to gather kingdomes: & to powre vpon them mine indignation, al the wrath of my furie: for in the fyre of my ielousie shal al the earth be deuoured.Quapropter exspecta me, dicit Dominus, / in die resurrectionis meæ in futurum: / quia judicium meum ut congregem gentes, / et colligam regna, / et effundam super eos indignationem meam, / omnem iram furoris mei: / in igne enim zeli mei devorabitur omnis terra. 9Because then I will restore to the people a chosen lip, that all may call upon the name of the Lord, and may serve him with one shoulder.Allora renderò a' popoli pure le labbra, affinchè tutti invochino il nome del Signore, e a lui servano sotto un sol giogo,Because c then wil I restore to the peoples, a chosen lippe, that al may inuocate in the name of the Lord, & may serue him with one shoulder.Quia tunc reddam populis labium electum, / ut invocent omnes in nomine Domini, / et serviant ei humero uno. 10From beyond the rivers of Ethiopia, shall my suppliants, the children of my dispersed people, bring me an offering.Di là dai fiumi dell'Etiopia verranno i miei adoratori, i figliuoli del disperso mio popolo porteranno a me i loro doni.Beyond the riuers of Aethiopia, thence shal my suppliants the children of my dispersed bring me a gift.Ultra flumina Æthiopiæ, inde supplices mei; / filii dispersorum meorum deferent munus mihi.
11In that day thou shalt not be ashamed for all thy doings, wherein thou hast transgressed against me for then I will take away out of the midst of thee thy proud boasters, and thou shalt no more be lifted up because of my holy mountain.In quel giorno tu non avrai da arrossirti per tutte le novità, colle quali oltraggiasti me; perocché allora io torre di mezzo a te color, che nudriscono il tuo orgoglio, e non anderai più superba per ragione del mio monte santo.In that day thou shalt not be confounded vpon al thine inuentions, wherin thou hast preuaricated against me: because then wil I take away out of the middes of thee the loftie speakers of thy pride, & thou shalt adde no more to be exalted in my holie mount.In die illa non confunderis super cunctis adinventionibus tuis, / quibus prævaricata es in me, / quia tunc auferam de medio tui magniloquos superbiæ tuæ, / et non adjicies exaltari amplius in monte sancto meo. 12And I will leave in the midst of thee a poor and needy people: and they shall hope in the name of the Lord.E in mezzo a te lascerò un popolo povero, ed umile, il quale porrà sua speranza nel nome del Signore.And I wil leaue in the middes of thee a people poore and needie: & they shal hope in the name of our Lord.Et derelinquam in medio tui populum pauperem et egenum: / et sperabunt in nomine Domini. 13The remnant of Israel shall not do iniquity, nor speak lies, nor shall a deceitful tongue be found in their mouth: for they shall feed, and shall lie down, and there shall be none to make them afraid.Le reliquie d'Israele non faranno ingiustizia, e non diranno bugia, e non avranno in bocca una lingua ingannatrice; perocché elle avran buone pasture, e goderanno riposo, né alcuno farà ad essi paura.The remnāt of Israel shal not doe iniquitie, neyther shal they speake leasing, and deceitful tongue shal not be found in their mouth: because they shal feede, and shal lie downe, and there shal be none to make them afrayd.Reliquiæ Israël non facient iniquitatem, / nec loquentur mendacium, / et non invenietur in ore eorum lingua dolosa, / quoniam ipsi pascentur, et accubabunt, / et non erit qui exterreat. 14Give praise, O daughter of Sion: shout, O Israel: be glad, and rejoice with all thy heart, O daughter of Jerusalem.Canta inni, o figliuola di Sion giubila, o Israele, rallegrati, ed esulta di tutto cuore, o figliuola di Gerusalemme.Prayse ô daughter of Sion: make iubilation Israel: be glad, & reioyce in al thy hart ô daughter of Ierusalem.Lauda, filia Sion; jubila, Israël: / lætare, et exsulta in omni corde, filia Jerusalem.
15The Lord hath taken away thy judgment, he hath turned away thy enemies: the king of Israel, the Lord, is in the midst of thee, thou shalt fear evil no more.Il Signore ha tolta via la tua dannagione, ha discacciati i tuoi nemici. Il Signore Re d'Israele sta in mezzo a te, tu non temerai più verun male.Our Lord hath taken away thy iudgement, he hath turned away thine enemies: the king of Israel our Lord in the middes of thee, thou shalt feare euil no more.Abstulit Dominus judicium tuum; / avertit inimicos tuos. / Rex Israël Dominus in medio tui: / non timebis malum ultra. 16In that day it shall be said to Jerusalem: Fear not: to Sion: Let not thy hands be weakened.In quel giorno si dirà a Gerusalemme: Non temere: non s'infiacchiscano le tue braccia, o Sionne.In that day it shal be sayd to Ierusalem: Feare not: to Sion, let not thy handes be dissolued.In die illa dicetur Jerusalem: / Noli timere; Sion: Non dissolvantur manus tuæ. 17The Lord thy God in the midst of thee is mighty, he will save: he will rejoice over thee with gladness, he will be silent in his love, he will be joyful over thee in praise.Il Signore, il Dio tuo forte sta in mezzo a te: egli ti salverà: in te egli troverà il suo gaudio, e la sua allegrezza: sarà fermo nella sua dilezione, esulterà, e celebrerà le tue lodi.Our Lord thy God in the middes of thee strong, he wil saue: he wil reioyce vpon thee in gladnes, he wil be silent in his loue he wil be ioyful vpon thee in prayse.Dominus Deus tuus in medio tui fortis, ipse salvabit: / gaudebit super te in lætitia, / silebit in dilectione sua, / exsultabit super te in laude. 18The triflers that were departed from the law, I will gather together, because they were of thee: that thou mayest no more suffer reproach for them.Ragunerò que' vani uomini, che aveano abbandonata la legge, perché erano de' tuoi, affinchè tu non patisca più confusione per causa loro.The triflers that were departed from thee, I wil gather together, because they were of thee: that thou mayst no more haue reproch for them.Nugas, qui a lege recesserant, / congregabo, quia ex te erant: / ut non ultra habeas super eis opprobrium. 19Behold I will cut off all that have afflicted thee at that time: and I will save her that halteth, and will gather her that was cast out: and I will get them praise, and a name, in all the land where they had been put to confusion.Ecco, che io porrò a morte tutti quelli, che in quel tempo ti hanno data afflizione; e salverò quella, che zoppicava, e richiamerò quella, che fu ripudiata; e darò loro gloria, e nome in tutti que' luoghi, dove ebbero ignominia.Behold I wil kil al that haue afflicted thee at that time: and I wil saue the halt, & her that was cast out I wil gather: and I wil make them into prayse, and into name, in al the land of their confusion.Ecce ego interficiam omnes qui afflixerunt te in tempore illo: / et salvabo claudicantem, / et eam quæ ejecta fuerat congregabo: / et ponam eos in laudem, et in nomen, / in omni terra confusionis eorum,
20At that time, when I will bring you: and at the time that I will gather you: for I will give you a name, and praise among all the people of the earth, when I shall have brought back your captivity before your eyes, saith the Lord.In quel tempo, quand'io vi avrò ricondotti, e quando vi avrò raunati, farò che abbiate un nome, e abbiate laude da tutti i popoli della terra, allorché dalla schiavitudine vostra vi vedrete disciolti da me, dice il Signore.In that time, when I wil bring you: and in the time, that I wil gather you: for I wil geue you into a name, and into prayse to al the people of the earth, when I shal conuert your captiuitie before your eyes, saith our Lord.in tempore illo quo adducam vos, / et in tempore quo congregabo vos. / Dabo enim vos in nomen, / et in laudem omnibus populis terræ, / cum convertero captivitatem vestram coram oculis vestris, / dicit Dominus.
3:1
Calmet
Dove. Jerusalem is upbraided, and then comforted. She had been treated like a spouse, a dove; and yet proved faithless. (Calmet)
Haydock
Hebrew, "Woe to the famous, and defiled, and oppressing city." Septuagint agree with us, if we only exchange famous for provoking. (Haydock)
Menochius
After being redeemed from Egypt, the Jews ungratefully follow idols, Osee 7:11. (Menochius)
Worthington
Jerusalem having been freely chosen and favoured above other places, and still provoking God, cannot escape a severe chastisement. (Worthington)
3:2
Lord. She had recourse rather to the princes of Assyria and of Egypt, which proved her ruin.
3:3
Calmet
Evening. Septuagint, "Arabian," Habacuc 1:8. Such was the state of the kingdom before the reform of Josias. (Calmet)
3:4
Haydock
Senseless. Protestants, "light," or (Haydock) windy and inconstant. There were too many false prophets (Calmet) during the minority of Josias. (Haydock)
3:5
Morning. Speedily he will punish the guilty before all.
Calmet
Shame. He is hardened. (Calmet)
Calmet
Septuagint, "and not injustice for victory." Grabe substitutes contention. God is just, (Haydock) even when he takes vengeance. (Calmet)
3:6
Calmet
Towers. Literally, "angles," (Haydock) the chiefs, or to the very last, Job 38:6., and Zacharias 10:4. The nations have been punished for an example. But you do not take warning. (Calmet)
3:7
Haydock
But. Septuagint, "be prepared, rise early, all their grapes are corrupt." (Haydock)
Calmet
I had reason to expect an amendment, when so many nations had perished before their eyes. (Calmet)
They however sinned out of malice, and strove to provoke me in all their ways.
3:8
Haydock
To come. Septuagint, "for a witness." (Haydock)
Worthington
About forty years after Christ's resurrection, the Jews for the most part continuing obstinate, Titus ruined their city; which is a figure of the world's destruction, and of the eternal punishment of the wicked. (Worthington)
3:9
Calmet
Chosen. Symmachus, "pure." (Calmet)
Theodoret
Idols shall not be mentioned. (Theodoret)
Calmet
All people shall know and adore the Lord, which was verified only after Christ's coming. (Calmet)
Septuagint, "for then I will change again for the peoples, language to its own kind," (Haydock) which Origen, (contra Cels. viii.) and the Jews in St. Jerome, explain of the days of the Messias, when the confusion of Babel shall cease. But this is forced: it suffices that people unite in faith and obey the Church.
Calmet
Shoulder, like people carrying a burden. Septuagint, "under one yoke." After the captivity the Jews were more obedient and faithful, as the more corrupt remained behind the Euphrates, or were cut off in the last wars. Yet the synagogue was never so pure as the Christian Church, even in the worst times. (Calmet)
Worthington
All nations shall worship God in unity of faith, and courageously submit to the gospel. (Worthington)
3:10
3:11
Haydock
Doings. Literally, "inventions," of religion of thy own choice. (Haydock)
Thy past offenses shall be obliterated, and thou shalt commit nothing of the kind any more. Those proud spirits who caused thee to dislike my law, and who set up idols in my temple shall disappear.
Haydock
Mountain. The temple shall be destroyed, that all may know that I am attached to virtue alone, (Calmet) and not to any edifice or place. (Haydock)
Menochius
They trusted too much to the temple, Jeremias 7:4. (Menochius)
3:12
Haydock
Poor in spirit. (Haydock)
Calmet
Hebrew, "meek and extenuated," who trust not in themselves. This is the character of true Christians. The few Jews who remained in the country, or who returned from Babylon, might well represent them, being poor and dependent. The disciples of Christ contemned riches, and were resolute only where virtue was at stake. (Calmet)
Menochius
They were instructed by poor fishermen taught by God. (Menochius)
3:13
Israel. They shall be more submissive, and afraid of yielding to idolatry. Yet the synagogue was far from the perfection of primitive Christianity, or even from that of many pious souls in these days of relaxation.
Calmet
Afraid. The Jews were not much molested till the time of Epiphanes, nor was the country ravaged as it had been, Micheas 2:12. This peace is however of a spiritual nature, granted by Christ to those who fight against their passions, John 14:27. (Calmet)
Menochius
They shall feed on the word of God and on the blessed Eucharist. (Menochius)
3:15
Haydock
Judgment, or "condemnation." Septuagint, "iniquities," (Calmet) nailing to the cross the handwriting that was against thee. (Haydock)
Calmet
God does not treat thee with rigour. He will be thy king. The Jews had no king for a long time. But the true Israel, of whom the prophet speaks, is continually ruled and fed by Jesus Christ, who imparts his graces abundantly. (Calmet)
3:17
Menochius
Silent; constant. (Menochius)
Calmet
He will accuse thee no more. Can this be understood of the Jews, who have been cast off till the fulness of the Gentiles enter the Church? [Romans 11:25.] To the latter all this must be applied. Few prophets inveighed against the crimes of the captives after their return. (Calmet)
Haydock
But this must be deemed a punishment, unless the crimes were also removed. (Haydock)
3:18
St. Jerome
Triflers. Literally, "trifles;" nugas. Hebrew nugi, (Haydock) which is almost Latin. (St. Jerome)
Worthington
These vain nothings, (Calmet) men who were of light dispositions, scoffers at Christ, shall be converted and honour him. (Worthington)
Haydock
Septuagint, 17. "he will renew thee in his love, and will exult over thee in joy, as on a festival day: (18) and I will bring back thy bruised ones. Woe to him that has reproached her." Aquila likewise renders by woe, or eju, oh, oi, using it as an exclamation, though not of sorrow. Yet the term signifies, they were. (St. Jerome) (Haydock)
Calmet
Hebrew literally, "I have gathered those who were in grief for a time. They were of thee. Shame was upon them like a heavy load;" or, "they were grieved on account of the festivals disused. They were like an offering rejected," with disgrace. (Calmet)
They lamented that they could no longer observe the solemn festivals, and this was to the pious a most intolerable burden, while libertines seem to feel as great a misery in the observance.
3:19
Haydock
Cut. Septuagint, "do in thee, for thy sake at," etc. (Haydock)
Calmet
Halteth, and have no children, (Micheas 4:7.) denoting the Gentiles. (Calmet)
St. Jerome
Septuagint, "squeezed out," like grapes, being in distress. (St. Jerome)
Where. Septuagint, "and they shall be ashamed at," etc.
3:20
Haydock
Bring. Septuagint, "do good to you." (Haydock)
Haydock
Praise. All shall speak well of you who have been lately dishonoured, when I shall take both Gentiles and Jews for my spouse after the captivity, which seems present, (Calmet) it is so certain. (Haydock)
Menochius
Captivity, under satan and sin. (Menochius)
3:20
THE PROPHECY OF AGGEUS
AGGEUS was one of those that returned from the captivity of Babylon, in the first year of the reign of king Cyrus. He was sent by the Lord, in the second year of the reign of king Darius, the son of Hystaspes, to exhort Zorobabel the prince of Juda, and Jesus the high priest, to the building of the temple; which they had begun, but left off again through the opposition of the Samaritans. In consequence of this exhortation they proceeded in the building and finished the temple. And the prophet was commissioned by the Lord to assure them that this second temple should be more glorious than the former, because the Messiah should honour it with his presence: signifying withal how much the church of the New Testament should excel that of the Old Testament.
3:1
Ierusalem vvithout proper merites preferred by Gods special grace before al other places sanctified, adorned, protected most singularly, yet stil prouoked him to vvrath contemning his admonitions, and persisting and multiplying sinnes, can not but at last be seuerely punished.
3:3
Ezec ••. Mich. •.
3:5
bring.
3:8
About 40. yeares after Christs resurrection the most part of the Ievves persisting obstinate vvere brought to maruelous distresse and miseries vvhen Titus tooke & destroyed Ierusalem which is also a figure of the destruction of this vvorld, and of eternal punishment of the vvicked.
3:13
Al nation. shal inuocate one God in a chosen lippe or tongue, in vnitie of fayth and vvith one shoulder of fortitude beare the yoke and burden of Christian life. made svvete and light by Christs grace.
3:18
Men of light conuersation, & contemners of Christ shal also be conuerted, become graue & greatly honour him.
3:1
Anonymous A Treatise Against the Heretic Novatian by an Anonymous Bishop 5
… that is, the illustrious and redeemed city receives not teaching, and trusted not in the Lord.”
3:7
Origen † AD 254 Origen Against Celsus 8.72
… I will also leave in the midst of thee an afflicted and poor people, and they shall trust in the name of the Lord . The remnant of Israel shall not do iniquity, nor speak lies; neither shall a deceitful tongue be found in their mouth: for they shall feed and lie down, and none shall make them afraid.”
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 14
6. But what says Zephaniah in the person of Christ to the disciples? Prepare thyself, be rising at the dawn: all their gleaning is destroyed
St Gregory of Nyssa † AD 395 On the Soul and the Resurrection 1
… But, further, the Divine Being is the fountain of all virtue. Therefore, those who have parted with evil will be united with Him; and so, as the Apostle says, God will be “all in all
3:8
St Cyprian of Carthage † AD 258 On the Advantage of Patience 21
… for my judgment is to the congregations of the nations, that I may take hold on the kings, and pour out upon them my fury.”
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 3.107
… but wait for the Lord, that He may be thy help.” Also elsewhere: “To me belongeth vengeance; I will repay, saith the Lord.” Also in Zephaniah: “Wait on me, saith the Lord, in the day of my rising again to witness; because my judgment is to the congregations of the Gentiles, that I may take kings, and pour out upon them my anger.”
Eusebius of Caesarea † AD 339 The Life of Constantine 4.45
… I myself too, unworthy as I was of such a privilege, pronounced various public orations in honor of this solemnity, wherein I partly explained by a written description the details of the imperial edifice, and partly endeavored to gather from the prophetic visions apt illustrations of the symbols it displayed.
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 14
And farther on in the same context of Scripture He says, Therefore wait thou for Me, saith the Lord, until the day of My Resurrection at the Testimony
St Augustine of Hippo † AD 430 City of God 18.33
For the present I shall put down those predictions about Christ by the prophet Zephaniah, who prophesied with Jeremiah. “Wait ye upon me, saith the Lord, in the day of my resurrection, in the future; because it is my determination to assemble the nations, and gather together the kingdoms.”
3:9
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 14
7. And who then is this, and what is the sign of Him that rises? In the words of the Prophet that follow in the same context, He says plainly, For then will I turn to the peoples a language
St Augustine of Hippo † AD 430 City of God 18.33
… for then I will take away from thee the haughtiness of thy trespass; and thou shalt no more magnify thyself above thy holy mountain. And I will leave in thee a meek and humble people, and they who shall be left of Israel shall fear the name of the Lord.”
3:10
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 14
… since, after the Resurrection, when the Holy Ghost was sent forth the gift of tongues was granted, that they might serve the Lord under one yoke . And what other token is set forth in the same Prophet, that they should serve the Lord under one yoke? From beyond the rivers of Ethiopia they shall bring me offerings
3:14
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 3.16
16. Be of good courage, O Jerusalem; the Lord will take away all thine iniquities
3:19
St Barnabas † AD 61 The Epistle of Barnabas 11
… then He declares, I will recompense them. But now He saith, “Their leaves shall not fade.” This meaneth, that every word which proceedeth out of your mouth in faith and love shall tend to bring conversion and hope to many. Again, another prophet saith, “And the land of Jacob shall be extolled above every land.”
3:1
1. WOE TO THE PROVOKER! — In Hebrew morea, that is, she who makes bitter, namely she who by committing adultery against God thy husband makest Him bitter, that is, thou stirrest Him up and provokest Him to wrath: for this is bitter and gall-like. Whence the Chaldean renders: She who multiplieth wrath and provocation; the Zurich Bible: Woe to the rebellious one! For the root mara signifies to make bitter, to make sour, to offend, to rebel. Whence to Naomi: "Call me not Naomi (that is, beautiful)," saith she, "but call me Mara (that is, bitter), because the Almighty hath filled me with great bitterness," Ruth I, 20. Pagninus and the more recent translators render not word for word, but the thing and sense, when they translate: Woe to the defiled, woe to the polluted! For she was a maker of bitterness to God, because defiled and polluted with crimes. The Septuagint renders: Woe to the illustrious! others: Woe to the monstrous! For they derive morea from the root raa, that is, he saw, as if to say, Woe to Jerusalem, which is notable and monstrous in crimes, namely in adulteries, that is, in idolatries, and therefore unfaithful and rebellious to God her spouse, she provoketh Him to bitterness and wrath! The word morea alludeth to Mount Moriah, that is, of vision, or the illustrious, which was at Jerusalem, concerning which I said Genesis XXII, 14, as if to say, O Jerusalem, in the time of Abraham and Isaac, faithful and obedient to me even unto death, thou wast to me Mount Moriah, that is, of heavenly vision: but now unfaithful, made bitter through disobedience and apostasy, thou hast become morea, that is, bitter and a maker of bitterness. AND REDEEMED. — Thus also the Chaldean and the Septuagint render it, for gaal signifies to redeem. The more recent Rabbis, and those who followed them, Pagninus and the Zurich Bible, render it, defiled or contaminated: for gaal signifies both: it alludeth indeed to galal, that is, to roll, to roll back: hence gaal signifies to roll back a thing that hath been rolled away to oneself, that is, to redeem: again, to roll and wallow a thing in menstrual blood, dung, or other unclean matter, that is, to defile and contaminate, as the adulterous Jerusalem wallowed and defiled herself in the filth of idolatry with various gods of the Gentiles. Our version, as it is more proper, so it is more forceful and vigorous. For it taxeth Jerusalem, and accuseth her of ingratitude, in that, although she had been redeemed by God out of Egypt, and freed from the hard yoke and servitude of Pharaoh in the time of Moses; as also from the Philistines, Ammonites, Moabites, and other nations in the time of the Judges, David and Solomon, yet she hath often most grievously stirred up God to indignation by her idolatry and sins, and stirreth Him up daily. DOVE. — Thus the Hebrew iona, which also the Septuagint and St. Jerome render in his Commentary. But the Chaldean, the Rabbis, and those who followed them, Pagninus, the Zurich Bible and Vatablus, render it, she who molesteth, who vexeth the poor, spoileth, oppresseth them, from the root iana, that is, she hath made to labour, afflicted, oppressed. More aptly Our version rendereth it, dove: for to this Israel 1. WOE TO THE PROVOKER! — In Hebrew moera, that is, she who makes bitter, namely she who by committing adultery against God thy husband makest Him bitter, that is, thou stirrest Him up and provokest Him to wrath: for this is bitter and gall-like. Whence the Chaldean renders it: She who multiplieth the provocation of wrath; the Zurich Bible: Woe to the rebellious one! For the root mara signifies to make bitter, to make bitter, to offend, to rebel. Whence to Naomi: "Do not, she said, call me Naomi (that is, beautiful), but call me Mara (that is, bitter), because the Almighty hath filled me with great bitterness," Ruth 1, 20. Pagninus and the more recent translators render not word for word, but the thing and the sense, when they translate: Woe to the defiled, woe to the polluted! For she was a maker of bitterness to God because she was defiled and polluted by crimes. AND REDEEMED. — Thus also the Chaldean and the Septuagint render it, for gaal signifies to redeem. The more recent Rabbis, and those followed by Pagninus and the Zurich Bible, render it, defiled, or contaminated: for gaal signifies both; it alludes to galal, that is, to roll, to roll back: hence gaal signifies to roll back a thing rolled to another place to oneself, that is, to redeem: again, to roll and roll back a thing in menstrual blood, dung, or other unclean matter, that is, to defile and contaminate, as the adulterous Jerusalem rolled herself and defiled herself in the filth of idolatry with various gods of the Gentiles. Our version, as it is more proper, so it is more forceful and vigorous. For it rebukes Jerusalem and accuses her of ingratitude, in that although she had been redeemed by God out of Egypt, and freed from the hard yoke and servitude of Pharaoh in the time of Moses; and likewise from the Philistines, Ammonites, Moabites, and other nations in the time of the Judges, David and Solomon, yet she hath most grievously stirred up God to indignation by her idolatry and sins, and stirreth Him up daily. DOVE. — Thus the Hebrew iona, which also the Septuagint and St. Jerome render in the Commentary. But the Chaldean, the Rabbis, and those followed by Pagninus, the Zurich Bible and Vatablus, render it, she who molesteth, she who vexeth the poor, spoileth, oppresseth them, from the root iana, that is, she hath made to labour, afflicted, oppressed. More aptly Our version rendereth it, dove: for to this Israel
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2. He did not hear the voice — of God through me and other Prophets calling her to repentance and reconciliation: just as a dove ensnared and seduced by a fowler does not hear the voice and whistle of its master calling it back to the dovecote. Thus the Chaldean, Hugo and Vatablus. In the Lord she did not trust. — The Hebrew: She did not hope in the Lord, that is to say, Jerusalem did not place her hopes in God, but in her riches, strength, princes, peoples, allies, as if by these she were invincible and sufficiently fortified against the Chaldeans and other enemies. Therefore God permitted her to be captured and laid waste by them, in order to show that her hopes were vain, and in order to punish her distrust in God and her neglect of God. Morally, learn here that it is a grave injury to God, and one that wounds Him greatly, if we do not trust in Him, and turn our hope away from Him and fix it in creatures. For this distrust arises from a defect of faith, namely that by living faith we do not believe God to be omnipotent, supremely provident and beneficent, and that He Himself is able and willing to help us if we implore His aid, and that we prefer men or other creatures to Him, as if those could or would help us more: which indeed is an unfaithful and contemptuous persuasion toward God. Wherefore God is accustomed to punish it, and to cause the creatures in whom we have hoped to abandon us, deceive us, indeed oppose and overthrow us. On the other hand, He prospers those who fix their hopes in Him; because "no one who hoped in the Lord was confounded," Eccles. II, 11. Wherefore Jeremiah cap. XVII, 5: "Cursed," he says, "is the man who trusts in man, and makes flesh his arm, and whose heart departs from the Lord. For he shall be like the heath in the desert, and shall not see when good comes: but shall dwell in dryness in the desert, in a salt land and not inhabited. Blessed is the man who trusts in the Lord, and the Lord shall be his confidence," etc. See the sayings there. Thus the Psalmist: "In Thee, O Lord," he says, "have I hoped, let me not be confounded forever." Thus St. Barbara, a fragile and tender virgin, when she was horribly torn by the executioner with iron combs and burned with blazing torches, with her heart and eyes fixed on heaven, invoking Christ her spouse, said: "O good Jesus, Thou seest the secret of my heart, that in Thee alone have I fixed my hope: do not therefore abandon me; for without Thee I am weak and infirm, but with Thee I am strong and robust. For I can do all things in Thee, who strengthenest me." The same was the hope, voice and prayer in the torments of all the martyrs, which made them unconquerable, and stronger and more exalted than fires, lions, claws and racks. SHE DID NOT DRAW NEAR TO HER GOD, — so that she might hope in Him, invoke Him, obey Him, love Him, who is her supreme good and ours. Thus Plato, in the dialogue which is entitled Philebus, teaches nothing other than that happiness consists in this, that we draw nearer to God, and from Him draw true good, and thus become divine and most like to God: but we draw near to God through virtue. For God, he himself says, is the supreme good, whose conditions are these, that He be self-sufficient, and supply all things to others, perfect, beautiful, constituted in harmonious order, the end of all things, and therefore to be chosen and desired by all. Whoever therefore recedes from God, recedes from good, accedes to evil, namely to sin, death, the devil and hell.
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3. Princes. — What he said in verse 4 concerning the whole, namely that Jerusalem as a whole is corrupt and wicked, he here explains by parts, and begins from its head, namely from the leaders, both secular and ecclesiastical; so that he may show that what Isaiah said in chapter I, 6 is still true in his time: "From the sole of the foot unto the top of the head there is no soundness in it." First therefore he here censures the cruelty of princes, in that they plunder and devour the people like lions. Thus St. Jerome. Allegorically, he censures their followers and successors, namely the tyranny and savagery of princes and pontiffs in the time of Christ. For a most ferocious lion was Herod of Ascalon, who with savage cruelty slew all the infants from two years old and under in Bethlehem on account of Christ, and who, to pass over other things, when dying commanded all the chief men of the Jews to be slain, so that the Jews might not rejoice at his death, but, whether they wished it or not, might mourn over the slaughter of their own, as Josephus relates in book XVII of the Antiquities, chapter VIII. Lions were Annas, Caiaphas and the others, who drove Christ to the cross, the Apostles to scourging and to death. For they cried out against him: "Crucify, crucify." Thus Lyra. In the midst of her, — that is to say, Just as a lion in the midst of animals rages, and seizes and tears apart now this one, now that one, as it pleases him; so the princes of Jerusalem now plunder these citizens and the poor, now those. HER JUDGES ARE WOLVES IN THE EVENING, THEY LEFT NOTHING FOR THE MORNING. — From the princes he descends to the judges, who were followers of the princes in injustice and rapacity, that is to say, Just as wolves, shunning the light, rage in the evening, and then from daytime hunger, mad with famine, prey upon and devour all their prey, so that they do not even leave bones (for this is what the Hebrew garemu signifies), which they might eat in the morning; but in the very night in which they seized the prey, they devour it all; so also unjust judges with their unjust judgments plundered the goods of the poor with such greed that they left nothing of them remaining. Thus St. Jerome takes by wolves in the evening evil prelates and judges, "taking, he says, bribes, and selling justice, and the small possessions of the Church, and those things which are brought into God's treasury, turning them to their own profit, so that the poor have nothing to eat in the morning; who like wolves in the night and with no one seeing plunder everything, and when they seize all things after the manner of wolves, they do not even leave small morsels for the needy." Who the wolves in the evening are I have said in Habakkuk I, 8.
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4. His prophets are mad. — He passes from the magistracy of the world to the ecclesiastical, namely to the prophets and priests, and rebukes their infidelity and impiety in their duties; the prophets, in that they are mad, that is, driven not by the Spirit of God, but by the devil, indeed are agitated. Whence Aquila translates idiousiazomenoi, that is, seized by enthusiasm and driven by fanatical fury; the Septuagint pneumatophoroi, that is, bearing spirit, actively; or rather passively pneumatophora with the accent on the antepenultimate, that is, borne and driven by spirit. In Hebrew it is pochazim, which Pagninus translates as contemptible; the Zurich Bible, as light; Vatablus, as men of nothing. Certainly these Prophets, since they were most vile and most ignorant, pretended to be mad and driven by the prophetic spirit, or truly by covenant with a demon, seized by it as if raging they prophesied, that is, they spoke strange and exotic things, as Virgil relates of the Sibyl in book VI of the Aeneid: Neither her face, nor her colour one, Nor her hair remained combed; but her breast panting, And her fierce heart swells with madness, and she appears greater, Nor sounding mortal, she was breathed upon by the divinity when Now nearer to God. And below: The prophetess rages, if she could cast out the great God from her breast, so much the more does he tire her Raging mouth, taming her fierce heart, and fashions by pressing. Properly pochazim signifies the rash and precipitate, who boldly and rashly utter, assert, divine and swear whatever according to their affection; for just as pachad signifies precipitation from fear or reverence, so the related pachaz denotes precipitation from rashness and audacity. Whence our translator aptly renders it as mad; the Syrian translates: His prophets are wanton, shameless; the Arabic: Nineveh his prophets in an unclean spirit, a foolish nation. Hence these same are unfaithful men; the Hebrew, men of transgressions, that is, transgressors, says Vatablus; the Septuagint, men of contempt; the Chaldean, men of lies; because they lie that they are sent by God, and in his name they say: Peace, peace, and promise all prosperity, when God through me and other Prophets threatens destruction. PRIESTS. — He passes from the Prophets to the priests, in whom he finds fault in two respects. First, in that they profane and pollute the "holy," namely the sanctuary, or temple, namely the sacred things and sacrifices by handling them unworthily, and converting them not to God's use, but to their own use and luxury, practicing usuries, simony, rapines, sacrileges, profane things there, living scandalously. Second: "Unjustly, he says, they have acted against the law;" in Hebrew chamesu, that is, they have oppressed the law, they have done violence to the law; because they boldly transgress it, violate it, contaminate it, and are to the people leaders and authors, indeed teachers, so that they do the same; so much so that they pervert the law through their false expositions and traditions made for profit, as Christ reproaches them in Matthew V, 21, and chapter XXXIII, 16.
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5. THE LORD IS JUST IN THE MIDST OF HER, HE WILL NOT DO INIQUITY, — that is to say, God, because He is a most just judge, and likewise all-knowing, will therefore punish impious Jerusalem not unjustly, but most justly, though most severely. That He is all-knowing, he rightly proves: because, he says, He is in the midst of her, that is to say, God dwelling in His temple, looks around on all sides and sees Jerusalem, and beholds all the crimes which are perpetrated in it anywhere: therefore knowledge does not fail Him, nor cognition of crimes, just as neither power and equity fail Him to punish and avenge them. Note the litotes, or meiosis: "He will not do iniquity," that is, He will do the utmost equity, when He shall sharply chastise so many and such great crimes as are committed in His city before Him and while He watches. Thus St. Jerome, Remigius, Albert, Arias and Clarius. The Chaldean also agrees, who translates: The Lord pure said He would place His majesty in the midst of her: wherefore before Him falsehood is not made, that is, ought not to be made, that is to say, No one ought to be so bold and shameless as to dare to sin in Jerusalem, in the sight and in the eyes of the living God. For falsehood in Scripture often signifies any sin whatsoever; for sin is a practical falsehood, which is done against the law, and against the judgment of right reason. Let clerics and religious note this and apply it to themselves, and let them say: How shall I dare to sin in Religion, in the temple, where God dwells, where He looks around at all things like a lion with terrible eyes, so that He may tear apart and rend the violators of holy places and His contemners? Otherwise Vatablus: "In the midst of her," he says, that is to say, God deigns to dwell in Jerusalem by His presence, His care and familiarity, moving in the midst of her like a companion, a friend, indeed a protector, curator and father; that therefore He punishes her, He does not do from hatred, but from love, both of her and of justice: wherefore no one will think Him to do iniquity, while He sharply chastises her according to her deserts. Whence it follows: IN THE MORNING, IN THE MORNING (that is, most swiftly, says Theodoret. Again, not only secretly, but openly in the morning and in manifest light, says St. Jerome, God) HE WILL BRING HIS JUDGMENT (that is, His just punishment, by which He will chastise Jerusalem, forth and) GIVE IT TO THE LIGHT. — Secondly, "in the morning, in the morning," that is, every morning, that is to say, God daily, and as it were every morning produces some example of His judgment, by which now this one, now that wicked one; now this nation, now that nation He punishes badly and destroys, and that "shall not be hidden," in Hebrew, it does not fail, but some is always produced publicly to the terror of the impious; and yet "the wicked man knew not confusion," that is, he knew not to blush, but boldly and shamelessly proceeds to heap crime upon crime. Thus Clarius, Arias and Vatablus. This sense connects well enough; for futures among the Hebrews are often taken for the present, when the continuance of a thing, a custom and habit is signified; as here "in the morning, in the morning He will give His judgment," that is, He is accustomed to give and produce. But because it is properly treated here of Jerusalem, to which He threatens a future, but imminent destruction; hence the former sense appears more apt and more genuine, according to which the following things are thus explained. BUT THE WICKED MAN KNEW NOT CONFUSION, — that is to say, The inhabitants of Jerusalem are so wicked and impious, that it does not shame them, nor do they repent of their crimes, even if on account of them they hear from the Prophets that judgment, that is, God's vengeance, presses upon them, and see on account of the same nations like to them punished and destroyed by me, as follows. Otherwise the Roman Septuagint, which referring these to God bringing forth His judgment in the morning, thus translate: The wicked knew not iniquity in exaction, nor injustice in contention.
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6. I HAVE DESTROYED NATIONS. — By Nations, first, the Samaritans can be understood, who were neighbors to the Jews, and had already been cut off by Shalmaneser on account of idolatry and led away into Assyria, as if to say: See, O inhabitants of Jerusalem, what has befallen your neighbors and brethren, namely the ten tribes: the same will befall you unless you correct your life. For, "then your own affair is at stake, when the wall of your neighbor burns." Moreover he calls them Nations, not Israelites, both because they had already departed from the ancestral faith, religion, society and kingdom of Israel and David through schism, and had made a new commonwealth and an idolatrous Church, as the Gentiles do; and because after their destruction they had been mixed with nations, namely Assyrians in Assyria, and Cutheans in Samaria. For Shalmaneser, just as he transferred the Samaritans into Assyria, so also transferred Assyrians, namely Cutheans, into Samaria, and in this way mixed both peoples together, as is evident in IV Kings XVII. Second, St. Jerome understands by Nations the Jews, whom Sennacherib devastated and destroyed, so much so that Jerusalem alone remained untouched by him, the angel protecting it on account of the piety of Hezekiah and the prayers of Isaiah, with 185,000 Assyrians slain, Isaiah XXXVII, 36. These likewise are called Nations, because they lived in a gentile and impious manner, as if they were gentiles, not Jews. For in Scripture the Jews are often called by the names of nations whose worship, customs and life they imitated. Hence now they are called Amorites, now Cutheans, Ezech. XVI, 45; now Sodomites and Gomorrites, Isaiah I, 10. Third, properly by Nations can be understood the Syrians, Armenians, Parthians, and others who lie between or are adjacent to Babylon and Jerusalem, whom, as being nearer, God first subjugated through Nebuchadnezzar, before he invaded the Jews, as being more remote. For God wished all these to be set before the Jews as an example, so that by their destruction they might come to their senses, and return from idols and crimes to God. But in vain; for, as was said before: "The wicked man knew not," fixed and hardened in his iniquity, "confusion." Otherwise according to Castro: for by Nations he understands the Philistines, Ammon, Moab, Ethiopians and Assyrians, concerning whom in the preceding chapter, verses 4, 8, 11; for although these were destroyed by the Chaldeans after the destruction of Jerusalem, yet God had long before predicted and promised their destruction to the Jews as enemies, inasmuch as they had often sustained their hostility and plundering. But then the word "I have destroyed" should be understood not properly, but as "I have decreed to destroy," "I have predicted and promised that I will destroy," as if to say: I promised to you, O Jerusalem, that I would destroy the nations hostile to you, and would destroy their empires, so that you, who did not feel me through plagues, might at least know me through benefits: but you did not care for these promises, and likewise for me promising them, but rather despised them. AND THEIR CORNERS ARE SCATTERED. — By corners he calls the fortresses and fortifications, which are erected on the borders of regions as a bulwark for the protection of the region. The Chaldean renders it, palaces. Tropologically St. Jerome says: "I think that it also profits the proud to be taken down from their arrogance, and their alleys and corners to be scattered, so that afterwards they may walk in a straight path." And soon after: "Therefore the ways of the proud are scattered, and their corners, so that they may not walk in pride and in perversity, and their cities which had been badly built in arrogance and pride are destroyed so that they may not stand, and may have the worst inhabitants."
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7. I said (as if to say: I warned the Jews through Jeremiah and other Prophets, that they should cease from idols and the crimes of the Gentiles, lest they incur the same punishments, and that they too should be destroyed, and that they should fear and worship me, lest they perish) THY HABITATION, — that is, yours, namely your city, your houses, your temple and your walls, O Jerusalem. For the Hebrews frequently use enallage, so that they change the second person into the third, and vice versa, especially for pathos, as here God, turning away from the Jews as if indignant, averts his face and speech, and concerning those to whom he had begun to speak directly in the second person, now about to be overthrown on account of idolatry, and therefore as if to strangers, he speaks in the third person. I warned, I say, them, that they might not perish; because I said I would be content with the punishments by which I "visited" them, that is, punished them through Shalmaneser and Sennacherib: but so far from hearkening to these warnings of mine, and correcting their ways, that early in the morning, that is, eagerly, without delay, hastily, they corrupted themselves all the more, and acted worse. For a work done early in the morning is a matter of care and concern, and is done eagerly and hastily, as being before the day, and before all the works of the day; indeed early in the morning are usually arranged and ordered, as well as begun, the works of the whole day. Wherefore he says forcefully: "Rising early they corrupted all their thoughts"; the Zurich Bible, all their studies; Pagninus, all their works: for these flow from the thought, intention and arrangement which is made early in the morning. Thus St. Jerome, Theodoret, Albert, Hugh and Vatablus. Otherwise the Septuagint, which joins these with the following, concerning which presently.
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8. WHEREFORE EXPECT ME, SAITH THE LORD, IN THE DAY OF MY RESURRECTION HEREAFTER. — "EXPECT," namely eagerly, pant and yearn. For the Hebrew chaca signifies to pant and yearn for a person or thing, so as to seize it: for it is derived from chec, that is, the throat, palate, which, when hungry, yearns for food, as chicks with open mouth and throat yearn for the food which the mother brings. With equal, nay greater eagerness, the faithful ought to pant for God and Christ, and yearn for Him: because He alone is the food, refreshment and satisfaction of the soul. Again, for "hereafter" in Hebrew it is lead, which the Septuagint translate, "in testimony," from the root ud, that is, to testify: whence ed, that is, witness. But Pagninus, Vatablus and Clarius, following R. David, translate it, "to the prey," or "to the spoils," from the root avad, that is, to spoil, to plunder, to rob. Whence they translate: Expect me, saith the Lord, in the day when I shall rise to the spoils, or to the plunder, so that it is the same as that Psalm LXVII, 19: "Thou hast ascended on high, thou hast led captivity captive: thou hast received gifts in men." Wherefore first, the Chaldean Cyrillus and Sanchez explain these things of the plundering of Babylon by Cyrus, as if to say, Be of good courage, O Jews about to be led away into Babylon: there expect me. For after 70 years I shall rise as an avenger for you, and shall overthrow and plunder Babylon through Cyrus, and shall snatch you thence, so that then returning home unanimously and joyfully, you may all worship me with one shoulder, and there be none among you unfaithful or impious. But although it may allude to that, yet then God did not pour out His zeal and spirit upon all nations; nor did He cause all to worship Him with one shoulder: nay, shortly after the Jews were afflicted by Antiochus, and finally were overthrown by Titus and the Romans. Wherefore the Jews expect these things from their Messiah to come; but wrongly and in vain. Therefore the common opinion of the Greeks and Latins, and indeed of the Hebrews, is that these so august promises pertain to the times of Christ, and are fulfilled by Him in the first advent, and shall be more fully fulfilled in the second. The Prophet therefore leaps here, after his manner, to Christ and the time of the new law. For in Christ, who is the end of the law and the Prophets, Sophonias, Obadias and other Prophets cease, and conclude their oracles. He calls therefore "the day of my resurrection:" First properly the third day from the death of Christ, on which He Himself rose from the dead. The sense therefore is, as if to say, Because in vain through the Prophets I admonish you, O Jews, in vain I cry out, that you may return to me, for this reason I shall exercise a new and divine, not human, kind of vengeance upon you and upon all nations. For I shall send Christ, who shall subdue to Himself and to me many Jews and all nations, and shall compel them to renounce paganism, as much as you Judaism, and to receive Christianity, so that all may serve Him and the true God with one shoulder; but the rebellious and unbelieving Jews, nay the slayers of Christ, I shall punish most severely and cut off through Titus and the Romans, and rejecting and reprobating them, I shall put in their place the Gentiles, as is said in verse 9, who shall succeed to the blessing promised to Abraham, and shall be sons and heirs of the kingdom of God, namely of the Church both militant and triumphant. Whence Eusebius in book II of the Demonstration of the Gospel, chapter XVII, St. Augustine in book XVIII of the City of God, chapter XXXIII, St. Jerome, Remigius, Hugo, Arias, Ribera and others teach that here is predicted the resurrection of Christ, the reprobation of the Jews, and the calling of the Gentiles. Secondly, this shall be fulfilled more fully in the second advent of Christ to judgment, namely in the universal resurrection, which is called the day of the resurrection of Christ, both because through Christ, and through the grace and power of Christ all men shall rise: for the resurrection of the Church, as it were of the body, is the resurrection of Christ, as it were of the head; for Scripture, as Ticonius notes in the Rules of Holy Scripture, attributes to Christ what belongs to the Church, and vice versa, on account of the supreme union of Christ with her: for He is the head of the Church, the spouse, the father, the soul, the spirit and the life; and because the resurrection and glory of Christ shall appear to the whole world on the day of judgment, when He shall show His judicial power, given to Him by the Father in His resurrection, by which He shall judge all nations, as Sophonias here subjoins. The sense therefore is, as if to say, I have often your, FOR IN THE FIRE OF MY ZEAL ALL THE EARTH SHALL BE DEVOURED. — The Chaldean: For in the fire of my zeal all the impious of the earth shall be consumed: for thus I shall turn into all nations one chosen language, so that all may pray in the name of the Lord. This is the zeal of God, by which He fights more against vices and demons than against men, nay He fights for men: as a physician fights against disease, not against the sick man, but for the sick man. This vengeance therefore of God against sins and demons is mercy and grace toward sinners. See Canon XLVI, which I prefixed to the Major Prophets. This is the zeal which Christ showed in His first advent, of which properly this treats. For then He gave to all nations a chosen lip, He converted the Ethiopians, and all nations, etc., as Sophonias predicts at length in what follows. But in His second advent He shall show the zeal of wrath toward the unfaithful and impious, by which He shall condemn them on the day of judgment and drive them into hell, and therefore by the fire of the conflagration of the world, which He shall send forth, all the earth shall be devoured and burned. Thus Lyranus and Vatablus.
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9. BECAUSE THEN I WILL RESTORE TO THE PEOPLES A CHOSEN LANGUAGE (Arabic, a chosen tongue; Symmachus: Then I will turn to the peoples a pure language; Aquila and Theodotion: Then I will turn to all the peoples a chosen language), THAT THEY MAY ALL CALL UPON THE NAME OF THE LORD (that is, the name of the Lord, in Hebrew Jehova, as if to say, That all may call upon the true God) AND SERVE HIM WITH ONE SHOULDER. — For chosen, as Our translator rendered it, Aquila and Theodotion, in Hebrew it is berura (for which the Septuagint read bedoro, that is, in his generation), which secondly can be translated pure, chaste, clean, bright: thus Symmachus, Arias and the Zurich Bible; the Chaldean translator rendered it, clear. The sense is, as if to say, God through Christ will remove the diversity of minds, religions, idols and languages, by which one here adored and called upon Jupiter, another Mars, a third Saturn, a fourth Moloch, a fifth Diana, etc., and will cause all to agree in the same faith and worship of the one true God, and to call upon him with one chosen, holy and divine language, saying: God, who art one in essence and three in persons, namely Father, Son and Holy Spirit, have mercy upon us. For to him alone will they render latria, that is, they will worship and adore him, all with one shoulder, that is, with unanimous consent, agreement and harmony. It is a metaphor from bearers, who together with one shoulder as it were bear up a great burden: or certainly from oxen yoked together in a wagon, who bear his yoke with equal burden, as it were with one shoulder, and draw it with equal effort and pace. Whence the Septuagint, the Syriac and Arabic translate it, with one yoke, namely of Christ, which is sweet, and shakes off many and very hard yokes of the devil. Thus St. Jerome, Theodoret, the Chaldean, Haymo, Hugo, Vatablus and others. Recently John Alba in his Electorum cap. LXVII: Language, he says, that is, tongue, is sometimes used for law. But, O Jews, your crimes are convicted through the Prophets; but in vain: therefore expect me as your avenger on the day of judgment, when I, rising and triumphant, will lead after me all the hosts of those rising again, and as judge I will sit in the valley of Josaphat, into which I will gather and assemble Jews and all nations, so that I may condemn the unfaithful and unbelieving (then therefore you, O rebellious Jews, will pay the penalty of your rebellion, ingratitude and obstinacy), but the believing and faithful I will bless and glorify, so that in the heavens I may give them a chosen language, by which they may continually praise and bless me. Thus St. Jerome, Remigius, Haymo, Lyranus, Clarius and Vatablus. Furthermore, on both the day of resurrection Christ comes to the spoil, as Pagninus and the Rabbis translate it. For in the first advent he despoiled the Gentiles and their regions, when he subjected all to himself through the Apostles, according to that of Isaiah VIII, 3: "Call his name" (Emmanuel, that is, Christ about to be born), "Make haste to take away the spoils, hasten to seize the prey." Again on the day of resurrection he despoiled limbo and hell: for from there he led forth with him as victor the souls of the holy Fathers, so that he might lead them with him in triumph into heaven. But in the second advent to judgment, he will despoil all the unfaithful and impious, and will deliver them to hell. Moreover, on both days Christ comes to testimony, as the Septuagint translates it; because each day will testify and demonstrate to the world that Christ is Christ, that is, the Son of God, judge, avenger and lord of all. In a similar way God also avenged with mercy the unbelief of Ahaz, promising not so much to him as to his descendants the nativity of Christ, grace and salvation. "Is it a small thing for you," he says, "to be troublesome to men, because you are troublesome to my God also? Therefore the Lord himself will give you a sign: Behold a virgin shall conceive, and bear a son, and his name shall be called Emmanuel," Isaiah VII, 13 and 14. BECAUSE MY JUDGMENT, — as if to say, Because I have judged and decreed to gather the nations and kingdoms, and to pour out upon them my wrath and indignation, thus Arias and Vatablus, namely by overthrowing their idols, temples, kingdoms, customs, and converting them into the faith, worship and kingdom of Christ, so that they may subject themselves to him and put on his Christian and holy customs, and worship and praise him with one chosen language. Therefore some interpret it wrongly, as if to say, I will gather the Jews dispersed throughout the whole world to celebrate the Passover in Jerusalem, so that in it they may be shut up, captured and killed by Titus and the Romans. For the Prophet says the contrary: "That I may gather the nations," not the Jews, "and collect kingdoms." Whence also concerning the same he adds: AND I WILL POUR OUT UPON THEM MY INDIGNATION. — This indignation is divine vengeance, not human, as I have said: for God avenges himself in such a way that he destroys enemies, while he makes them friends; that he kills the unfaithful, while he converts them and makes them faithful: because namely in their mind and heart he kills impiety, idolatry, lust, pride and other vices, It is wonderful how powerful it is, and how much one shoulder of all conspiring together to the same burden can bear. We see this in religions, congregations, families, in which the spirit and charity flourish. Golden is the sentiment of King Micipsa in death exhorting his sons to mutual love and aid: "By concord small things grow, but by discord even the greatest fall apart." Thus Sallust in the book On the War with Jugurtha. "The Tyrrhenian stone, though large, floats when whole, but sinks when broken: thus by concord we are sustained, by discord we perish," says Pliny in book II, chapter CVI. Just as you can easily break individual rods, but cannot when joined together: thus you easily overcome the divided, but not easily the united, says Plutarch in the Moralia. For united force is stronger than itself when divided; hence it sustains and conquers much which when divided it cannot. Tyreseus, asked by Scipio Africanus for what reason Numantia, previously unconquered, had been subdued and destroyed by him, replied: "Concord brought victory, discord brought ruin." The Emperor Severus, dying and calling his sons Marcus Antonius and Geta, said: "See that you agree with one another, enrich the soldiers, despise all others." Thus Xiphilinus in his Life. Agesilaus, asked why Sparta was not surrounded by walls, showed the armed and unanimous citizens: "These," he said, "are the city's walls." Thus Plutarch in the Apophthegms. What does not an army of commanders and soldiers conspiring to the same end conquer, what does it not overcome? Isaeus the sophist, citing that passage of Homer: Shield cleaves to shield, helmet to helmet, and man to man: "Thus," he said, "stand for me, Lacedaemonians, and we are surrounded by walls." Thus Philostratus in the Sophists. He alludes to the unity of speech and language, which existed in the state of innocence and the law of nature. For in paradise Adam and Eve worshipped with the same faith, lip and language, namely Hebrew, and their posterity would have worshipped the true God. This lip was vitiated, defiled and divided by the sin and pride of the builders of the Tower of Babel into nearly seventy lips and languages, which God then gave to as many families, as I said on Genesis XI, 7. Here therefore God promises through Christ to restore that primeval unanimous, chosen and pure lip, and He did this when He gave the Holy Spirit to the Apostles at Pentecost in the form of fiery tongues, by which they would purely and ardently celebrate the true God, and teach all nations, and impel them to worship Him with the same lip and language, so that namely as with one mouth, equally with mind and faith, they would confess, praise, adore and invoke Him. Therefore one chosen lip is one confession of God, one praise, one invocation, one preaching. Moreover, some add, according to Galatinus, book XII, On the Mysteries of Faith, chapter III, that by one lip can be understood the Greek language, by which the Apostles first began to propagate the faith of Christ through Greece, Asia and neighboring regions. For the Greek language, after the empire of Alexander the Great and the Greeks, occupied a great part of the East. Others understand the Latin language, by which all the faithful under the Roman Pontiff worship and invoke God and Christ throughout the whole world. This is not incongruous, nor absurd; for although properly by one lip is signified the uniformity of worship and faith, namely that all worship one God uniformly, even if they call him by their own language differently and in different ways; yet consequently is likewise hinted at the uniformity of language, namely that the Church and evangelical doctrine, and the faith and religion of Christ have always flourished in one language, to wit first in Hebrew, then in Greek, finally in Latin and Roman; just as before Christ it flourished in Hebrew alone, namely in the family of Heber and Abraham, who alone was chosen by God from all nations for his worship, praise and obedience. Whence also his language is called a chosen lip. For the unity of language contributes much to the association, union and unity of the Church, for example the Latin language, which the Latin Church uses everywhere among the nations in sacrifice and ecclesiastical office, and which all priests and learned men know. For, as St. Augustine says, book XIX, On the City of God, chapter VII, "the diversity of languages alienates man from man, etc., so that a man would rather be with his dog than with a man of another tongue;" and, as Pliny says, "so that a foreigner is not in the place of a man to one of another tongue. Hence that diversity of nations and so many languages, etc., which distinguished us from beasts, made among men themselves a difference equally great as from brutes," he says himself, book XI, chapter LI. For this reason Rome, once mistress of the world, "strove not only to impose its yoke, but also its language upon the conquered nations through the peace of society," Augustine says in the same place; so that the Romans made Spain and Gaul entirely Latin, the ancient languages of those nations being abolished; and in the senate they heard no legates unless they spoke in Latin; namely they strove that there be one language by which all nations might mutually understand one another. But truly and fully they could not achieve this; for this is the work of a higher and divine power. For this reason the Holy Spirit gave to the Apostles the gift of tongues, by which they were understood by all nations, and conversely all understood them. God, says St. Augustine in Psalm LIV, divided the tongues in the building of the tower of Babel, "lest by understanding one another they make a pernicious unity. Through proud men the tongues were divided; through humble Apostles the tongues were gathered together. When the Holy Spirit came upon the disciples, they spoke in all tongues, they were understood by all, the tongues scattered were gathered into one. Therefore if Gentiles still rage and are Gentiles, it is expedient for them to have divided tongues. They wish for one tongue, let them come to the Church; because even in the diversity of the tongues of the flesh, there is one tongue in the faith of the heart." The same, explaining in Psalm XLIV that passage: The queen stood on thy right hand in a golden vesture, surrounded with variety: "Various," he says, "tongues make the variety of the garment of this queen. But as all the variety of the garment is in unity concordant, so all tongues tend to one faith. Whatever be the variety of tongues, one gold is preached, not diverse gold, but variety from gold: gold is wisdom. For all tongues preach the same wisdom, the same doctrine and discipline; variety in tongues, gold in meanings." Anagogically, the Blessed in heaven serve God with one lip, because with harmonious heart and mouth they sing continually Alleluia, praises and hymns to God, and rejoice saying: Glory be to the Father, and to the Son, and to the Holy Ghost, who hath called us to the lot of the saints, nay of the blessed. "Blessing, and glory, and wisdom, and thanksgiving, honor, and power, and strength be to our God for ever and ever, amen." Apoc. chapter VII, 12. And: "Thou hast redeemed us, O God, in thy blood, out of every tribe, and tongue, and people, and nation: and hast made us to our God a kingdom and priests: and we shall reign upon the earth," Apoc. V, 9. Arias, a Castro and Galatinus in the place cited add that the Blessed in heaven will praise God in the same language which was the primeval one in paradise, and is therefore called holy, especially because in it was written the ancient sacred Scripture, namely Hebrew, concerning which see what is said I Corinth. XIII, 8. Tropologically, the chosen lip of the faithful one is had when he confesses sincerely to God, and speaks holy things which are of God, when he sows discourse about pious matters, when he soothes the angry, consoles the afflicted, converts sinners. To this the Prophet opposes in verse 13 a deceitful tongue.
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10. BEYOND THE RIVERS OF ETHIOPIA. — There is a threefold interpretation here, which nevertheless coalesces into one common and universal meaning. For some understand Egypt by this phrase; others Abyssinia and Africa, others India. First, Egypt is indeed beyond the streams of the Nile, which rises in Ethiopia and flows thence into Egypt, as if to say, the Egyptians will be converted to Christ and will bring gifts to Him. Castro adds that the Hebrew Chus, that is Ethiopia, in Scripture does not signify Ethiopia under Egypt, which is now called Abyssinia, where Prester John reigns; but Arabia, in which among others the Midianites dwelt, who in Scripture are called Ethiopians. Whence concerning Pharaoh drowned in the Red Sea it is said in Psalm LXXIII, 14: "Thou gavest him to be meat for the people of the Ethiopians," namely for the Arabs dwelling by the Red Sea. For Chus, the son of Ham, who gave his name to Ethiopia, never entered Egypt or Abyssinia, but with his sons, Saba, Hevila, Sabatha, Regma, Sabatacha and Dadan, fixed his seat between the Persian Gulf and the Arabian Gulf, or Red Sea. This tract of land is therefore called Chus, that is Ethiopia, namely Arabia, in which is Gihon, a river flowing from paradise. The Trajanus river, the lake Sirbonides, the Arabian gulf, and also the ditches made by hand, which are called Dioryges, all of which Scripture comprehends under the name of rivers. Moreover beyond these rivers is Egypt. Therefore Sophonias seems to speak here of Egypt, just as Isaiah does in chapter XVIII, 1. This from Castro. But his reasoning does not conclude. For all Ethiopia in Hebrew is called Chus, even if Chus the son of Ham with his immediate sons did not inhabit the whole; just as the same is called Ethiopia from Aethiops the son of Vulcan, if we believe Pliny lib. VI, cap. XXX, even if Aethiops did not occupy the whole, but only a part. Just as therefore the Abyssinians are called Ethiopians in Greek and Latin, so the same are called Chusim in Hebrew. For from Abyssinia there seems to have come Taraca king of the Chusim, that is of the Ethiopians, II Paralipomenon XIV, 9. And Nabuchodonosor after laying waste Egypt laid waste Ethiopia adjacent to it, namely Abyssinia, Isaiah XX. And that the Queen of Sheba came from Abyssinia to Solomon, St. Jerome, Augustine, Origen, Nazianzenus, Nyssenus, Anselmus, Toletus, Barradius, Ortelius and others believe, whom Father Pineda cites lib. V De Rebus Salom. cap. XIV, sect. V, num. 21; finally, although the sons of Chus dwelt by the Red Sea, yet their descendants spread themselves even into Ethiopia, as being adjacent. Whence also the king of Ethiopia formerly extended the boundaries of his kingdom even to the Red Sea. For from whom were the Ethiopians descended, if not from the descendants of Ham and Chus? Secondly, St. Jerome, Remigius, Albertus, Hugo, Emmanuel and Ribera properly understand Ethiopia here as that which is under Egypt in Africa, namely Abyssinia; for this was near, known and named to the Jews. Thus the sense will be, as if to say, the Africans, who are beyond the rivers of Ethiopia with respect to Judaea and Egypt, indeed even the more distant peoples situated across the sea, such as the Brazilians, Peruvians, Mexicans, and all the Indians of the West will be converted to Christ and will bring gifts to Him. Thirdly, others, to whom Castro is inclined, think that Eastern India is noted here, even to Japan and China; for the rivers of Ethiopia are here called the Tigris and Euphrates, which first flow through Chaldaea (in which Nemrod the son of Chus reigned) and Mesopotamia, then through the midst of Arabia, which, as I have said, in Scripture is called Chus, that is Ethiopia, beyond which rivers is all Asia and India even to the Sinae. The Chaldean translator agrees, who renders: Beyond the rivers of India; Arias and Vatablus, who expound these things concerning the Indians, as if Ethiopia here were understood as Indian, whose rivers are the Tigris, Indus and Ganges, which, although in the time of Sophonias it was more unknown to the Jews, is nevertheless most well known to Christians, to whom Sophonias prophesies. Whence also the Sabaeans are Indians, just as much as Persians, Arabians and Abyssinians, as Pererius teaches from Beroaldus and Dionysius in cap. XXV Genesis 5. The sense therefore is, as if to say, the Eastern Indians, Japanese, Chinese, shall be converted to Christ, and shall come as suppliants to the Church, bringing their gifts, as has happened in this age and we see happening daily. This interpretation is favored by the fact that some sons of Cush, such as Havilah, dwelt toward India, and by the fact that St. Cyril, Theodoret, Procopius and others, whom Pineda cites in the place already cited, no. 23, call the Sabaean people the Indian Ethiopia. Finally, the Portuguese, who subdued and converted the Eastern Indians, Japanese and Chinese, sail to them by circumnavigating Ethiopia, indeed all of Africa. With respect to them, therefore, the Indians can be said to be situated beyond Ethiopia and Africa. In short, Zephaniah wishes to say by this phrase the most remote nations, such as the Ethiopians, and those who dwell beyond Ethiopia, whether Arabian, African and Abyssinian, namely the Garamantes and Indians, are to be converted to Christ. For the Jews believed the Ethiopians to be the last of mankind, according to that saying of the Poet: "And the uttermost of men the Morini." Properly however and precisely by Ethiopia Zephaniah understands, not that which is under Egypt, namely Abyssinia, but the Arabian, as de Castro said in the first exposition. For he alludes, as I shall presently say, to the Jews led through Arabia into Babylon, and scattered throughout the whole East, whom Cyrus restored, and much more Christ, to Jerusalem, that is to the Church, so that they might offer gifts, vows and sacrifices to the true God. Through these however, by a similar reasoning, he understands any peoples and nations scattered beyond Ethiopia, in India and the uttermost shores of the world. For he predicts that all these are to be converted to God through Christ and the Apostles. Thus Mariana and others. THENCE MY SUPPLIANTS, THE CHILDREN (thus the Roman edition reads, although St. Jerome in his Commentary reads daughters) OF MY DISPERSED SHALL BRING A GIFT TO ME. — Pagninus, the Zurich Bible and Vatablus, following in the manner of R. David, thus translate: Beyond the rivers of Ethiopia the Atharaei, daughter of Putsai, shall bring a gift to me, as if the Atharaei were the name of a nation sprung from the nation called Putsai, which nation was to bring a gift to the Lord. But neither Scripture, nor Josephus, nor anyone else makes mention of these nations. Wherefore Our author, the Chaldean Paraphrase, Symmachus, the Septuagint, the Zurich Bible and others take these names, not as proper names of a nation, but as appellatives. For Atharai in Hebrew signifies suppliants, putsai the dispersed. Whence from the Hebrew thus word for word with St. Jerome you would translate: Beyond the rivers of Ethiopia my suppliants (who are) the daughter of my dispersed (that is the assembly and congregation of the dispersed; or rather daughter, that is the dearest offspring, namely the dearest children of the dispersed, as Our author, Symmachus and others translate) shall bring a gift to me, which St. Jerome thus expounds, as if to say, O Israel, O Synagogue once my daughter, whom now dispersed throughout the whole world, although you envy, although you are tormented with jealousy, yet from Ethiopia victims shall be brought to me, that is from the people of the Gentiles. But the Vulgate reading has children, not daughter, which reading does not admit this sense. I say therefore: The Prophet alludes to the Jews who were led away into Babylon by the Chaldeans and scattered throughout the East, whom God brought back to Jerusalem through Cyrus, and who there offered their sacrifices in thanksgiving to the Lord. Whence the Chaldean translator renders it: From beyond the rivers of India with mercies shall the captivity of my people return, who was led captive, and they shall bring them there as offerings. But through these, whom he touches upon only in passing, he understands any nations whatsoever scattered throughout the whole world, even those dwelling in the most remote Indies. For concerning these he predicts that through the preaching of the Apostles, and through the calling and grace of Christ, they will come to the Church, and in it will offer their vows and gifts to the Lord. For this is what St. John says in chapter XI, 51: "He prophesied (Caiaphas) that Jesus was to die for the nation, and not only for the nation (of the Jews), but that he might gather together in one the children of God, that were scattered." Thus Hugo, Arias, Clarius and others. Secondly, with Theodoret, the scattered could be understood as the Apostles: for Christ scattered these throughout the whole world, their sons are apostolic men and preachers, who succeeded the Apostles in office and zeal for converting souls, that is to say, the Apostles and those apostolic men who will succeed them will convert even remote and barbarous nations, such as Ethiopians, Indians, Japanese, Chinese, etc., and will offer them to God as a gift, indeed as a holocaust most pleasing to God, as St. Paul did, who says in Romans XV, 16: "That I may be a minister of Christ Jesus among the Gentiles, sanctifying (in Greek leitourgon, that is, sacrificing) the Gospel of God, that the oblation of the Gentiles may be made acceptable and sanctified in the Holy Ghost." Wherefore the Chaldean and the Septuagint render it in the accusative; the Chaldean indeed: They shall bring them there as offerings; the Septuagint truly: I will receive my scattered ones, they shall bring a gift to me. Let therefore Xavier, Gaspar, and their followers rejoice in themselves, who with great spirit, labor and zeal seek the Indies; let them know themselves to be successors, posterity and sons of the Apostles; let them think that they are offering to God a gift and holocaust most pleasing to Him, namely souls of the infidels created to the image of God, for whom Christ assumed flesh, and immolated Himself on the cross to the Father; let them know that they are fulfilling what is wanting of the labors and sufferings of Christ in the Church; let them know that they are spreading His kingdom even to the uttermost ends of the earth. Mystically, Christ leads Ethiopians beyond Ethiopia into Candyland, when He brings infidels, blackened by vices, to faith, chastity, virtue; for then "He cleanses all the blackness of the soul," says St. Jerome, and the foul color and the poison of the dragon, with which we were stained by vices and sins, restoring to us a chosen lip, or pure and white; and He causes us to abandon in the rivers of Ethiopia the teachers of perverse doctrines, by which we were formerly irrigated, and with the scattered ones of Israel of old to carry gifts to Christ." Thus St. Augustine in book IX of the Confessions, chapter II, says that by the example of Victorinus and others, whom God had made bright from black: as if pierced by divine arrows, he burned with desire to convert his blackness of infidelity and lust into the purity of faith and chaste life. Let therefore whoever is penitent and justified say with him: I was an Ethiopian; God in baptism, or by waters, or by tears, has whitened me: He Himself has restored to me a white garment of innocence instead of a black one, indeed a white skin; I was black, now I am white and beautiful, because I have washed and whitened the garment of my conscience in the blood of the Lamb, Apocalypse VII, 14. Thanks be to God, who has called me from darkness into His admirable light: henceforth I will live not Ethiopianly, but brightly, and will follow that of the Apostle: "You were heretofore darkness, but now light in the Lord. Walk as children of the light: for the fruit of the light is in all goodness, and justice, and truth," Ephesians V, 8. I dwelt formerly beyond the black rivers of Ethiopia, namely beyond the streams of the Nile, which because it is turbid and muddy, hence in Hebrew sichor, in Greek melas, that is, black, is called; when namely I lived in the black darkness of ignorance of God; when in me flowed the heats and movements of anger, pride, gluttony, lust and other black desires. But Christ by His grace led me beyond these rivers to the white streams of the Jordan, and there washed and whitened me by baptism: He placed me in Jerusalem, that is, in the Church, and in the quiet of a pure conscience, where the impetus of the river gladdens the city of God; where white streams of grace, love, chastity and other virtues flow down from heaven into my soul and rain upon it.
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11. ON THAT DAY THOU SHALT NOT BE CONFOUNDED. — He speaks to Jerusalem, that is, to the Jews not remaining in Judaism, but receiving Christ and believing in Him, as is evident from verse 13, as if to say: O Jerusalem, now thou art confounded and ashamed on account of idolatry and crimes by which thou hast transgressed against me. But come now, lift up thy face, hope for better things: the Messiah promised to thee shall come, who will wash away all thy crimes in His blood in baptism, and will adorn thee with His grace, so that thou shalt now appear not sordid, but beautiful and gracious in the sight of God, angels and men. Thus St. Jerome, Theodoret, Remigius, Hugo and Lyran. Otherwise Vatablus, as if to say: Christ shall come who will pour out His grace in thee, by which it shall come to pass that thou shalt study good works, and shalt beware of all sins by which thou wast wont to transgress against me before. BECAUSE THEN I WILL TAKE AWAY FROM THE MIDST OF THEE THE MAGNILOQUENT ONES OF THY PRIDE. — He gives the reason why through Christ the confusion of Jerusalem shall cease; namely, because Christ will take away from her the pride, which is the mother and origin of all wickedness and confusion, and therefore will take away "the magniloquent ones of thy pride;" the Septuagint, contempt, derisions, mockeries, insults of thine; because the proud praise and flattery of the magniloquent is in reality nothing other than mockery and insult; the Chaldean, the lots of thy glory; the Zurich Bible, those who exult insolently in thee; Pagninus, those who exult in thy pride, that is, those who exult and rejoice on account of thy dignity, excellence and magnificence, says Vatablus, and exalt it with magniloquent mouth, proclaim it and preach it. He censures the proud and haughty princes of the Jews, especially the Scribes and Pharisees, says St. Jerome, Remigius, Hugo and Lyran, who proclaimed with full mouth the excellence, wisdom, religion, sacred things and temple of Jerusalem, and boasted themselves as if they were its masters, priests and princes, and despised all other nations, and especially Christ Himself. For these fostered the pride and arrogance of the Jerusalemites, from which all evil arises. Whence this arrogance made them incapable of faith, grace and the salvation of Christ. Christ removed these, and substituted in their place humble Apostles, who would teach the Jerusalemites modesty and humility, which is the cause of all good; because it conciliates to itself the grace of God and men, and is therefore the first disposition for receiving the doctrine, justice and salvation of Christ. Whence he adds: THOU SHALT NOT BE EXALTED ANY MORE IN MY HOLY MOUNTAIN. — The holy mountain is Sion, on which was the temple; for the Jews perpetually boasted themselves on account of the temple, and said: "The temple of the Lord, the temple of the Lord, the temple of the Lord," Jerem. VII, 4. Christ took away this boasting, when He overthrew this temple through Titus and the Romans, and when He erected His Church in Sion, to which from the Jewish temple He transferred and transcribed the believers, in which as in a school of humility He teaches the Jews self-abasement, so that in faith and religion they do not prefer themselves to the Gentiles, as they are wont to do; but humbly subject themselves with them to the grace of Christ, which calls and justifies Gentiles equally as Jews, excluding circumcision and the Mosaic law, by which the Jews thought themselves justified; but falsely, as the Apostle teaches in the epistle to the Romans and to the Galatians. Thus Remigius, Haymo, Hugo and Lyran. Morally, learn here that pride everywhere displeases God, but especially in a holy place, namely the Church, or in religion, that is, if clerics and religious contend for the first place.
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12. I WILL LEAVE IN THE MIDST OF THEE A POOR AND NEEDY PEOPLE, — as if to say: In place of the magniloquent and proud Scribes and Pharisees, I will give thee my Apostles and disciples who are poor, both properly so called, for the first believers, having left all their goods, followed Christ and the Apostles in poverty; and poor, that is, meek and humble, as the Septuagint and Theodoret translate it, for poverty is the friend and mother of humility. The Chaldean translates it, those who endure violence and insult, as the Apostles and disciples suffered hard words for the faith of Christ, as well as blows. Thus St. Jerome, Theodoret, Remigius, Vatablus, Arias and others.
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13. THE REMNANT OF ISRAEL SHALL NOT DO INIQUITY, (as if to say: The first believers and Christians from Israel called and gathered by Christ, and those few, especially the Apostles, shall be so holy that they shall beware of all sin, that is, mortal crime (and even deliberate venial sin) and guile and falsehood, nay, shall abhor them): BECAUSE THEY THEMSELVES SHALL FEED AND SHALL LIE DOWN — in the fold of Christ, namely in the Church, where as sheep they shall be fed by Christ the shepherd with doctrine and divine and heavenly grace, which shall make them holy, as well as safe and secure, inasmuch as they have placed all their hope in Christ, by whom they know themselves to be ruled, fed, protected and enriched with all good things, both in this life and more in the future. Thus St. Jerome, Remigius and others.
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14. PRAISE, DAUGHTER OF SION. — He calls the primitive Church the daughter of Sion. For Christ gathered this Church from the Jews in Sion, and thus he caused the old Sion to pass into the new, namely the Synagogue into the Church. For the Church is the same old and new, of Jews and Christians. For the Jews before Christ believed in Christ about to come: but the Jews called by Christ believed in Christ already present. Therefore the Church of both is the same; because the faith, hope, charity, justice, glory and beatitude of both are the same, and the same Christ governs, justifies and makes blessed both. For this reason the Church of Christ is truly and properly called the daughter of Sion; because it took its origin from the Jews in Sion, which if the modern Jews would consider and understand, they would no longer be Jews, but Christians. The Prophet therefore, foreseeing the happiness of the Church about to be instituted by Christ, exhorts it, that considering it with all its heart it may exult and rejoice. Whence the Chaldean renders: Sing hymns, congregation of Sion, and exult, Israel: rejoice and be glad with all thy heart, congregation of Jerusalem; the Septuagint: Rejoice, daughter of Sion, proclaim, Jerusalem; exult and delight (Zurich, exult) with all thy heart, daughter of Jerusalem. He subjoins the reason for such great rejoicing and jubilation: Because, he says, Christ shall take away from thee all evil and shall confer all good upon thee. For first:
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15. THE LORD HATH TAKEN AWAY THY JUDGMENT. — "Judgment" he calls the sins for which judgment, that is condemnation and punishment, was deserved, and to which it was adjudged or certainly was to be adjudged. It is a metonymy. Thus St. Jerome. Secondly, "judgment," that is the very condemnation and penalty, as if to say: Christ shall take away from thee and wash away in baptism every guilt and penalty of thy former crimes. Hence secondly: HE HATH TURNED AWAY THY ENEMIES, — namely demons and vices: for from the wretched servitude of these Christ shall free thee, and shall break their strength, so that thou shalt rule over them, not they over thee. Thus St. Jerome, Theodoret, Remigius and others. Whence the Chaldean renders: He hath rooted out thy enemies; the Septuagint: He hath redeemed thee from the hand of thy enemies, the king of Israel; Pagninus: He hath emptied thy enemy; the Zurich Bible: He hath averted thy foes, that is, turned away, driven off, cast out; for "averruncare" is said, according to Varro, from turning away, and from "runca," which is an instrument of vine-dressers, by which they turn away and cut off the shoots of vines. Whence Averruncus was to the pagans a god who turned away evils, that is, averted them. Thus Varro in book VI. Our Averruncus is Christ, of whom St. Antony, as St. Athanasius testifies, was wont to say: "When the Lord (Christ in the flesh) came, the enemy was destroyed, and all his strength grew weak." Whence the Prophet adds thirdly concerning him: THE LORD THY GOD IS IN THE MIDST OF THEE, — as if to say: Christ the Lord, who is king of Israel, that is of the faithful people, is in the midst of thee, O Sion, O Church, that he may rule thee as a king, feed thee as a shepherd, nourish thee as a father, love thee as a spouse, defend and protect thee as a captain. Whence under his wings and arms secure, "thou shalt not fear evil any more," because he himself shall either drive it from thee, or shall give thee strength to overcome it, so that diseases, exiles, martyrdoms, and whatever adversities thou mayest not only patiently but even joyfully endure, and in them with St. Paul glory and exult. Thus St. Jerome. Wherefore, inculcating and emphasizing the same thing, he adds fourthly: 16. FEAR NOT, O SION, LET NOT THY HANDS BE SLACK, — on account of tribulations and persecutions arising, but overcome them generously and despise them, that God may delight and rejoice in thee and thy piety, love, constancy and victory. He gives the reason: Because "the Lord thy God is in the midst of thee, strong, he himself shall save." What then hast thou to fear, having so strong a leader? What hast thou to dread, when Jesus, that is the Saviour, fights for thee, nay, salvation itself? Hence he adds a fifth good and dowry, saying: 17. HE SHALL BE SILENT IN HIS LOVE FOR THEE. — Thus it is to be read with the Hebrew, the Septuagint and the Romans, not "thy love," as some read it. Now there is a threefold exposition here. First, as if to say: God shall be silent concerning thy past sins, which thou didst once commit, he shall not bring them up again, shall not reproach thee, nay shall not even remember them, but shall wrap them in silence, blot them out and abolish them, because he shall love thee. Thus St. Jerome and Remigius; whence the Chaldean: He shall hide thy sins in his mercy, as if to say: If a soul polluted by adultery, that is by crime, returns to favour with God her spouse, he shall not take issue with her concerning the past injury, as being forgiven; but rather shall say what Christ said to Mary Magdalene: "Many sins are forgiven her, because she hath loved much." Another in the Royal Bibles: He shall subject thy crime with joy in mercy, namely he shall subject thy crime to his mercy. Whence Cassiodorus in Psalm XXXI: "O ingenious," he says, "simplicity, and purity more cautious by much circumlocution, to manifest the fault! To them Christ is not a judge but an advocate, who have condemned themselves by their own confession." Secondly, as if to say: "He shall be silent," that is he shall be stable and firm in his love for thee, he shall always love thee, never by any chance or event shall he revoke or diminish his love for thee; but as a stone in the center, so Christ in his love for thee shall be silent and at rest. Thirdly, as if to say: When thou art in temptations, HE SHALL REJOICE OVER THEE (God and Christ) IN PRAISE, — praising thy patience, struggle, victory, and the grace of the eternal Father, which he gave thee for these things. The Septuagint renders: He shall be glad in thee in delight, that is, delightfully, and shall greatly rejoice and delight in thee; the Zurich Bible: He shall exult over thee with jubilation; Vatablus: He shall exult over thee with a song, as if to say: From joy and gladness he shall be seen to sing. It is a metaphor from men exulting in joy. Morally, note how much Christ and God delight in our virtue and patience, so that He seems to exult, sing and rejoice. Who therefore would not strive for good works? Who would not endure all hardships for His love, so as to exhibit and afford to God and His angels this delight, this joy, this exultation? Thus Christ asserts that there is joy in heaven over one sinner doing penance, Luke cap. XV, 7. Thus St. Paul exhorts the Hebrews cap. XIII, 16, to works of charity, that they may delight God: "Do not forget, he says, beneficence and sharing: for by such sacrifices God is pleased (the Syriac scaphar, that is, becomes beautiful, is delighted, becomes cheerful)." And Isaiah cap. LXII, 3, 4 and 6: "You shall be, he says, a crown of glory in the hand of God, etc. You shall be called my will in her, etc., because the Lord was pleased in you, etc. Your God shall rejoice over you." And cap. LXV, 19: "I will exult in Jerusalem, and will rejoice in my people." And Moses exhorting Israel to the keeping of God's law: "The Lord will return, he says, that He may rejoice over you in all good things, as He rejoiced in your fathers," Deut. cap. XXX, 9. And the Psalmist: "The Lord shall rejoice in His works," Psalm. CIII, 31. And Psalm. XLIV, 9: "Myrrh, and stacte, and cassia from your garments: by which the daughters of kings have delighted you in your honor." Finally the Apostle stirs up the Romans cap. XII, 1: "I beseech, he says, you brethren, by the mercy of God, that you present your bodies a living sacrifice, holy, pleasing to God, etc." Thus the martyrs rejoiced in their martyrdoms, because they offered themselves to God as living victims, in which He greatly delights, in an odor of sweetness. Whence Tertullian Apologet. cap. L, says that the martyrs' struggle and "victory has both glory of pleasing God, and the reward of living forever." And St. Cyprian lib. IV, epist. I to Rogatianum and the other confessors imprisoned and candidates for martyrdom: "What, he says, is more pleasant and sublime than to kiss now your mouths, which have confessed the Lord with glorious voice? O blessed prison, which your presence has illuminated, etc., where now God's temples are established, and your members sanctified by divine confessions!" Let therefore the humble, patient, poor, obedient man say: I will humble myself in the abyss, I will endure hardships, I will bear hunger and thirst, I will obey unto death, so that by my humility, patience, poverty, obedience, etc., I may gladden and cheer my God, so that I may provide Him this sweet feast, so that I may feed and delight His eyes with this spectacle. For if servants do the same for cardinals and princes, what is fitting for me to do for the Lord my God? Otherwise Pagninus translates it, namely: He will make you exult in praise, that is to say, God will make you exult in tribulations and labors, so that you may give Him thanks for them, and praise and rejoice in Him, as the three youths did in the Babylonian furnace, Daniel cap. III, 51. Whence St. Jerome: "He will exult, he says, over you in praise, either because you are praiseworthy, or because you sing Him with your praises."
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18. NUGAE, WHOM I SHALL GATHER THAT HAVE DEPARTED FROM THE LAW. — For nugae in Hebrew it is the same word nuge, for which the Septuagint translates diescorpismenous, that is, broken. The interpreter in the Royal Bibles translates it, scattered; Aquila, translated; the Chaldean, who have lingered in thee during the time of thy solemnities; Pagninus, those affected with sorrow; Tigurina, those abstracted from place I shall gather; Vatablus thus translates and explains it, those affected with sadness from the appointed time, that is, the Jews, who were already affected with weariness of waiting for the appointed day of the coming, not of Cyrus, who would free them from Babylon (as Theodoret wishes), but of Christ, I shall gather into the Catholic Church; others translate it, squalid, sad, afflicted; for nuge is derived from iaga, that is, to grieve, to sorrow, to be afflicted. Whence Clarius expounds these things concerning the resurrection, as if to say, Those worn down with squalor and dead, who have departed from the state of human assembly, in the resurrection I shall raise up, and I shall gather in the valley of Josaphat, thence into heaven. But St. Jerome thinks that nuge is the same as the Latin nugae, and that it is derived from the Hebrew nuge. Again, the Hebrew moed is the same as appointed, established, or testimony, that is, law. Therefore nuge mimmoed are called nugators, that is, sinners, and nugacious things, who on account of nugae, that is, the most trivial and false reasons and pleasures, depart from the law of God, and prefer them to God. He notes the Jews, who on account of nugae, that is, nugacious goods of the earth, departed from the law, which they had promised to keep; and who on account of their nugacious traditions despised Christ, whom the law indicated. Thus Xenarchus calls poets nugae in Athenaeus, lib. VI: "Moreover," he says, "the poets themselves are nugae." For these are nightingales perched on nugae, concerning which Pliny, lib. X, cap. XXIX. And Aristophanes in the Clouds calls Socrates the leader of nugae, as it were the author of frivolous subtleties. Plautus also calls the nugae of the theatre daily insults, which were hurled at harlots, pimps and parasites by the actors of comedies. Cicero, lib. VI to Atticus, epist. 31: "He has," he says, "mere nugae as friends." And lib. I to his brother Quintus, epist. 38, he calls nugae men of no account, and plainly ridiculous: "Nugae," he says, "the greatest I have embraced with all courtesy." The ancient lexicographers hold these four to be the same, nuga, nuga, nugax, nugalor; and they interpret them as, of no profit, worthless, wicked. Hear St. Jerome: "Nugae, or, as Aquila has interpreted it, translated, who have departed from thee, I shall gather; because they were from thee: that is, those who through vices and sins have fled from thy bosom, and have been made under the power of demons, with the state of all things restored they shall come to thee, and thou shalt no longer suffer reproaches upon thy lost children. What we have said, nugae, let us know in Hebrew is the same as the Latin language (namely nuge, and therefore by us it is placed as it was in Hebrew, so that we may know that the Hebrew language is the mother of all languages." Properly indeed nuge signifies the sad, those worn down with sadness, the squalid, as our translator renders it Lam. I, 4, and the wasted, so that they seem to be shadows rather than men: thence by catachresis it signifies the abject, vile and of no value, such as nugae are. That this is so is evident from Isaiah LI, 23, where it is said: "And I will put it in the hand of mogaich (which, equally as nuge, descends from the root iaga), that is, of those who have humbled thee," as our translator, the Septuagint and the Chaldean render it. And Lam. III, 33, the same word the Septuagint translates, humiliated; our translator, cast down: moge therefore active in Hiphil signifies those humiliating; nuge truly passive in Niphal signifies those humiliated, despised, vile and nugae. For this St. Jerome asserts, who received it from the Hebrews, to whom certainly credence should be given, even if this signification is not found expressly elsewhere. For the Hebrew language is now greatly diminished, and is not found pure except in Holy Scripture. Moreover, just as in Latin the word nugae alludes to non ago, as if to say, Nugae are things which do nothing; so also the Hebrew nuge alludes to en iaga, that is, does not labor. Nugae therefore both in Latin and in Hebrew are called men and nugacious things, who on account of nugae, that is, the most trivial and false reasons and pleasures, depart from the law of God, and prefer them to God. The Jews are appropriately called nugae. First, because they are the most abject and vile of mortals, as is to be seen in Rome, of whom "the basket and hay are their furniture," as the Poet says: whence they are contemptuously called verpi, apellae, recutiti, nugivendi. Wherefore this word is of the Jews in Wisdom II, 16: "As nugacious we are esteemed," in Greek eis kibdelon, that is, as spurious, or as dross, or verdigris, as if to say, We are esteemed as spurious, or as if refuse and nugae. Thus Emmanuel and Mariana, who interprets nugae as lost men. Secondly, because the Jews abound in trifles and fables. Whence the Hebrew word for trifles can be derived from haga, that is, to chatter, to mutter, to fable. For by the just judgment of God it came to pass that, when they departed from the truth, the law, and Christ, they fell into errors, fables, fabulists, and impostors. Behold Solomon and their other Rabbis, as well as the Talmud, so abound in these things that they appear to be patchworks of fables, in which the wretched common people believe as if in oracles. From these and other new inventions of their own, Mahomet patched together the Alcoran, which is as it were the law and Holy Scripture of the Turks and Saracens. Truly the Psalmist, Psalm 118, 85: "The wicked have told me fables, but not according to thy law." The heretics do the same; for when they depart from the true faith and the law of God, they go into errors and fables. The fables of Simon Magus, Saturninus, Carpocrates, Montanus, Marcion, the Gnostics, Manichaeans, and Valentinians are well known from Irenaeus, Tertullian, Epiphanius, and others, who feigned thirty aeons as if they were gods, but in truth they were rather monstrosities of names than divinities. Morally, learn the corruption of human nature from sin, by which it loves trifles more than serious and useful things, so much so that men here are called by the Prophet not triflers, but trifles themselves. St. Jerome speaks excellently in the Preface to the Twelve [books] on Isaiah: "There is no writer so unskilled," he says, "who does not find a reader like himself; and by far the greater part are those who peruse Milesian fables than those who read the books of Plato: in the former there is play and amusement, in the latter difficulty and toil mixed with labor. The Testament of Grunnius Corocotta the Piglet they chant in schools with bands of laughing boys;" and indeed it still exists in Libraries, as in our Roman one among ancient inscriptions, in which the Piglet, about to be slaughtered by the cook, thus divides his bequests: "To my father Verrinus Lardinus I bequeath to be given thirty measures of acorns, and to my mother Verrina Scropha I bequeath to be given forty measures of lalluge, and to my sister Verrina thirty measures of barley. And from my entrails I will give to cobblers bristles, to brawlers hair of the head, to the deaf ears, to lawyers and the talkative a tongue, to executioners entrails, to boys loins, to runners muscles, to hunters anklebones, to thieves hooves," etc. I relate these things both so that the passage of St. Jerome concerning this testament may be understood, and so that I may give the Prophet's trifles an ancient example, by which we may see how trifling is the nature of man, by which he has preserved these trifles through so many centuries of years. Pliny, book 30, chapter 2: "Appion," he says, "interrogated Homer when evoked from the underworld about nothing else than from what country and from what parents he was born." Thus some, even the foremost, convened in council with the most serious men, consult about mere trifles, that is, idle and frivolous matters. Moreover, the greater part of mankind and assemblies are occupied with trifles, are trifling, are trifle-bearing, and are trifle-selling. Martial, who is read and worn away so eagerly by many, what is he but the father of jests and trifles? Hear him himself concerning himself at the beginning of book 9: "I am he second to none in the praise of trifles: whom you do not admire, but, I think, reader, you love." Hear the Satirist in the Poem entitled Trifles: "Receive, a price is set on trifles, and the shrewd buyer scarcely hopes for more profit from other merchandise. For indeed in the life of men, there is no pleasure without trifles. Witness he who chatters trifles to a friendly ear, Pyramids are trifles, trifles the wonders of things. The nightingale's better age is consumed in trifles. And the great school of sophists lives and is immortalized in trifles. Trifles pleasing to the eyes, in trifles are theaters to be seen. Form brief trifles, but which are said to have overthrown Troy, etc. Nobility trifles distinguished, and the origin of the race drawn from Promethean birds, and the blood of Pyrrha. He was captained by trifles, who carried Arion the dolphin. Mercury in trifles, Apollo boasts himself in trifles. You would remove trifles, and you would remove all poems: the grand-speaking Tullius would become an infant orator. We seek also Tyrian trifles in the blood of the shell. Ambrosia and nectar are trifles, the banquets of the gods. Crystalline trifles congealed in Riphaean frost. Trifles amethyst, onyx, beryl, jasper, agate, and trifle the trembling pyropus with fiery splendor; Fame promising a name to the dead after death, and vows are trifles; trifles the fortune of the proud, which bestows riches, and governs the world by a nod." Seneca, book I, epistle 1: "A great part of life, he says, slips away from those acting badly, the greatest part from those doing nothing, the whole from those doing something else." And Cato: "It is better to be idle than to do nothing." He does nothing who occupies himself with trifles and frivolous matters. The emperor Domitian, as Suetonius testifies in his Life, while sustaining the burden of so great a Roman empire, when he ought to have been handling the greatest affairs, often spent many hours catching flies: whence when asked who was with Domitian, the answer was given: "Not even a fly," because he killed both men and flies, lest anyone else should remain. Wherefore he in turn was killed by Stephanus his steward. The emperor Heliogabalus had all Rome searched for spiders, and their webs collected and weighed for this reason, that he might know what the total weight and multitude of all was. Thus many today turn business into leisure, serious matters into trifles. Do you seek glory, do you seek honor, do you seek prelacy? You are catching a fly. Do you seek gluttony and lust? You are catching a putrid spider. Do you seek silken, golden, purple garments? You are catching spider webs. Are not these trifles? Yet in these many spend the time which God has granted us to merit eternity, willingly wearing it away, and joyfully consuming it. Truly the Wise Man says: "The bewitchment of frivolity obscures good things," Wisdom IV, 12, that is to say, the fascination of vanity and trifles obscures those things which are truly good and honest. For the appearance of pleasure, which is in trifles and the vanity of sin, bewitches the mind, so that it neither sees nor considers this frivolity and the baseness of sin, just as neither the beauty and excellence of honesty, or virtue. Indeed men seem bewitched, and their minds are dazzled by the allurements of creatures as if by magic tricks, while like brute beasts they rush into their lusts and desires, even if they know they are rushing through them into hell and eternal fires. Wisely Aeschines in epistle 5: "To make very small things great, he says, is a kind of cowardice and ignorance." St. Augustine confesses that this happened to him in his youth and grieves over it, book VIII of the Confessions, chapter XI: "Trifles of trifles held me back, he says, and vanities of vanities, my ancient friends." Let us shake off with St. Augustine these trifles of trifles, and fix our mind and life on heavenly and true goods, on true strength of spirit and magnanimity, on contempt and disdain of all worldly things, on the exercise of difficult and heroic virtues. Furthermore, how greatly trifles are to be avoided by the faithful, St. Bernard teaches with grave censure: "Trifles, he says, if they occur, are perhaps sometimes to be borne, never to be repeated. One must intervene cautiously and prudently against frivolity. One must certainly break forth into something serious, which they not only hear with profit, but also willingly, so that they may cease from idle matters." Thus the author of the Life of St. Bernard, book III, chapter III. The same in his apology to William the Abbot: "Nothing, he says, about Scripture, nothing about the salvation of souls is discussed, but trifles, and laughter, and words are poured forth into the wind. During dinner, as much as the throat is filled with food, so much are the ears spared from rumors." The same, On Conversion to Clerics, chapter XII: "Frivolous, he says, utterly and empty and trifling consolation, and I know not what harder curse I could wish for him than that he should always have something to seek, who fleeing the peace of pleasant rest, delights in curious restlessness. It is clear indeed from this very thing that there is nothing of pleasure in all these things, whose sole passing away brings joy. Vain indeed is the labor which is undertaken in the study of vanity. O glory, glory, says the Wise Man (namely Boethius, book III of the Consolation, prose 6), in thousands of mortals nothing else than vain inflation of the ears." That saying of Astydamas is famous: Garrulity is the walking about of the tongue. You are engaged in trifles when you philosophize inopportunely. And that of Euripides: You indeed have a fluent tongue, as a prudent man, but in your speeches there is no mind. Nicostratus aptly calls these frivolous and garrulous persons swallows. Gravely and truly Clement of Alexandria in book II of the Paedagogus, chapter V: "Since, he says, all words emanate from thought and character, it cannot happen that any words are sent forth as ridiculous which do not proceed from ridiculous character. For out of the abundance of the heart the mouth speaketh." St. Chrysostom, explaining that passage from Ephesians IV, 29: Let no evil speech proceed out of your mouth: "What kind of heart each one has, he says, such words does he speak, and such deeds does he do." Therefore light and frivolous words and deeds are signs of a light and frivolous mind. Wherefore St. Basil in the Exhortation to his spiritual son: "Do not, he says, wish to jest continually in the manner of a little child, because it is not fitting for one who strives toward perfection to jest like a child." St. Thomas Aquinas gave these two signs by which it can be known whether someone has made great progress in virtue: "If, he says, you see someone delighting in light words and frivolities, and bearing it ill to be despised, know that this person is not perfect, even if he works miracles." For which reason St. Jerome: "Blessed, he says, is the tongue which knows how to weave discourse only of divine things." And St. Basil in the treatise On Renunciation of the World: "If frivolous, he says, discourses are held, do not attend to them greatly; but if you hear anything from divine writings pertaining to the salvation of the soul: let those things be bitter to your taste, whatever things are mentioned concerning worldly matters, and on the contrary let them be like honeycombs, which are narrated by men who cultivate piety." In the Lives of the Fathers, book III, number 36, it is related of a certain holy man in the monastery of St. Pachomius, who, when discourse was being held among the monks concerning Holy Scripture and holy things, saw "angels rejoicing with a cheerful countenance: for they delighted in the utterances of the Lord. But whenever they spoke anything else among themselves, immediately the angels withdrew farther away, indignant against them; and there came most filthy pigs full of disease, and wallowed themselves among them. For demons in the form of pigs delighted in their superfluous and vain talk. But the blessed elder, seeing these things, went into his cell, and throughout the whole night, groaning with great weeping and wailing, bewailed our miseries. He therefore said: Beware, brethren, of much speaking, and restrain your tongue from idle discourses, through which the destruction of the soul is generated; and we do not understand that through these things we are hateful both to God and to the holy angels." St. Hugh, abbot of Cluny, who lived in the time of St. Anselm, and was seen by angels to be carried to heaven with him, often warned Durand, bishop of Toulouse, that he should restrain himself from frivolities and ridiculous words to which he had become accustomed; otherwise after death he would appear to him with swollen lips and foaming mouth. The Bishop did not correct himself: wherefore when dead he appeared to a certain priest Signinus, and, as the saint had predicted, he displayed his mouth swollen with ulcers. He pitifully begged the help of the Father whom he had not wished to hear. Signinus reports to the Father what he had seen; the abbot takes pity, and hastens to heal the excess of the mouth by the silence of seven brothers. He chose seven brothers, to whom he imposed seven days of silence for the Bishop. One of them transgresses, breaks the silence. The Bishop returns to Signinus, complains that the silence was broken, grieves over the transgressor, attributes the delayed healing of his mouth to the disobedience of the seventh. When Signinus reports these things again to the father, the abbot inquires about the transgression. The transgression is found, and another group of seven is dedicated to silence. When this was completed, the prelate appeared a third time giving thanks to the abbot, clothed in pontifical vestments, showing his healed mouth." For which reason St. Hugh, avoiding frivolities more than before, dealt with serious matters: "Prayer to God, reading for himself, counsel to his neighbor he diligently provided. He abhorred falsehood and simulation utterly, he condemned sluggishness and idleness, he fed the poor with a generous hand, he cherished the sick with pious solicitude, he consoled the afflicted, he protected orphans and widows. Toward the vicious he was severe, toward the penitent most gentle; as a judge in the chastisement of discipline, as a master in doctrine, as a father in charity, as a servant in obedience. So truly was he intent upon many things, that he was scarcely considered minor in individual matters," says Hugh his contemporary in his Life. THAT THOU MAYEST NOT HAVE REPROACH UPON THEM. — For frivolities and frivolous Jews and sinners are a reproach not only to themselves, but also to their mother, namely Zion. Again among the nations it is a reproach to you, Zion, that you are of such small virtue and zeal, that you have not been able to convert these your sons to Christ equally as the others; wherefore this reproach will be taken away, when you, with God's grace inspiring, convert them with greater zeal.
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19. I WILL SLAY ALL THOSE WHO HAVE AFFLICTED THEE, — that is to say, Thy persecutors, O Sion, O Church of Christ, I will destroy, namely the Jews through Titus and the Romans. Thus Lyra and Vatablus. But the Gentiles, such as Nero, Aurelian, Decius, Maximian, Diocletian, etc., I will destroy through the Romans, Persians, Goths, and fully through Constantine the Great. Thus Theodoret, Remigius and Haymo; and finally on the day of judgment, all the impious without exception, thy enemies, I will punish with eternal death. AND I WILL SAVE HER THAT HALTETH (namely the people, not so much the Jewish, who inclined partly to Moses, partly to Christ, as Arius wishes, but the Christian in the primitive Church, who fleeing persecutions went into remote mountains, forests and cities, and wearied from the labour of pilgrimage, halted. Whence it follows): AND HER THAT WAS CAST OUT I WILL GATHER. — The Zurich Bible, and her that was drawn away farther I will collect. For the Jews cast out Christians from their synagogues; the Gentiles from their cities and places, that is to say, the Church, namely the assembly of the faithful cast out by persecutors, I will gather, and restore to their own city, place and country, that they may be there in honour. Mystically, God gathers sinners that halt, who now adhered to God, now to the demon, now to Christ, now to the flesh and the world. And therefore they were cast out from God's grace and house, until He calls them efficaciously to Himself, and binds them strongly to Himself, as He called and bound St. Mary Magdalene.
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20. AT THAT TIME. — Repeat: "I will slay all those who have afflicted thee, and I will save her that halteth," etc. WHEN I SHALL BRING BACK YOUR CAPTIVITY, — in which in the primitive Church you, O Christians, were as captives and oppressed under Jewish magistrates and Gentile emperors: for I will bring it about through Constantine that you obtain liberty, nay, that you rule over the infidels, and occupy their temples, and publicly worship Christ gloriously and magnificently. Thus Lyra and Vatablus. Secondly, this captivity can be understood as the servitude of the devil and sin, from which Christ leads us to the liberty of the sons of God through grace in this life, and through glory in the other, where after many labours and struggles, He will free us from the servitude of the body, hardships and death, and will endow us with heavenly crowns and honours, and will make us blessed eternally. Thus St. Jerome, Theodoret, Hugh and others.
Machine translation from the Latin, not reviewed.
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v. 2 « non audivit vocem et non suscepit. disciplinam ; in. Domino non est confisa, ad Deum suum non appropinquavit » ; — i. e. voci et mandatis Dei non aures praebuit neque institutionem Dci pcr lczem et prophetas traditam opere et vita suscepit vel expressit. Ita in conumuni vitae ratione legis praescripta abiecit. Et si ab hostibus opprimebatur, spem salutis non in Deo adiutore collocabat, verum ad exterarum gentium foedera et auxilia expetenda diffluebat; «sicut scriptum est : Aegyptum invocabant, ad Assyrios abierunt » (0s. "7, 44. Cyr. Rib.) vel misisti legatos tuos procul (Is. 51, 9. Sanct. Lap.). Vtain vitae ratione privata, civili, publica Deum suum, qui tanto studio omnibus providens maximam urbis dilectae curam gerebat semperque offerebat, necligehat et ad eum appropinquare i. e. ei se adiungere, eum implorare, eius cultui atque obedientiae se addicere nolebat, sed eum tamquam alienum aliquid intuebatur (Sanct.). Ita foederis initi maxima cernitur violatio ; foedus enim magnam cum Deo dicit unionem, quae connubii spiritualis imagine saepius exprimitur. Erat igitur populus undequaque sponsa Domini rebellis, contumax uxor. Quantopere fucrit saeviens, explicatur
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v. 9 « principes eius in medio eius quasi leones. vugientes ; iudices eius lupi vespere, non relingucbant in mane » ; — i. e. qui ordinem rectum et iustitiam tueri ex munere et dignitate debebant, quam maxime saevitiem et oppressionem exercebant; « principes quasi leones semper versabantur in praedis et ad effundendum sanguinem subiectorum »(S. JIfier.); feroces acsaevi sunt lcones ; rugientes omnibus bestiis terrorem ac horrorem incutere dicuntur (cf. Cyr. Itb.) ; iudices, qui vi nominis et muneris ius dicere debebant et suum cuique attribuere, rapiunt, mactant, praedam agunt ; lup? sunt vespertini ! (cf. Hab. 4, 8), « qui avidiores sunt propter diurnum ieiunium » (Alb. lans. Rib. Lap.) « ad rem conficiendam celeres, ut una eademque die cuncta: concidant, nihilque non confectum in posterum relinquant » (Theod. M.); ita scil. voraces sunt et tanta aviditate cuncta absumunt, ut ne os quidem unum in diem subsequentem relinquant (cf. hebr. 223). Ad tropum cf. Prov. 98, 15 (19, 12; 20, 2). Eccli. 4, 35; 271, 31; 28, 21. Ez. 19, 3; 22,95. Nah. 2, 19 — Gen. 49, 27. Ier. 5, 6. Ez. 22, 271. Tertio proponitur, quantum civitas sit foedata et profanatione polluta
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v. 4 « prophetae eius vesani, viri infideles ; sacerdotes eius polluerunt sanctum, iniuste egerunt contra legem » ; — pseudoprophetae, quibus avide aurem praebent (cf. Mich. 2. 11 hebr.), « insanientes, sive stupentes, quod Aquila transtulit 6aj8euco!, loquebantur quasi ex ore Domini et omnia contra Dominum praedicabant » (S. Zier.). Propria vocis hebr. vis est ebullire; unde homines notantur protervi, lascivi, iactatores. Veri prophetae a spiritu Dei aguntur ; falsi illi suis cupiditatibus et arrogantia et superbia circumferuntur ; illi fideliter Deo adhaerent eiusque voluntatis interpretes sunt fidi; hi viri infidelitatum vel perfidiarum (hebr.), qui mendaciis alios seducunt et a Deo avertunt. Sacerdotes res sacras indigne tractant; sanctum i. e. quidquid sanctum est et ad Dei cultum pertinet — non solum templum vel sanctuarium, ut volunt Rib. Lap. Mar. Men. — profanatione, sceleribus vitiant atque polluunt et tantum abest, ut « labia sacerdotum custodiant scientiam » et legem doceant (cf. Mal. 2, 'I), ut legem opprimant, ei vim inferant ac violentiam (hebr.) i: e. legis sacram observantiam in se et in aliis omnino exstinguant et suffocent. Iam si ipsum « genus electum » (S. Cyr.) et ad sacra tractanda institutum adeo a vero tramite recessit, quid de plebe dicendum erit ? Talis autem primorum ordinum corruptio vindictam Dei provocat
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v. 5 « Dominus iustus $n medio eius, non. faciet iniquitatem ; mane, mane iudicium suum dabit in lucem et non abscondetur ; nescivit autem 1niquus confusionem » ; — scelera enim illorum augentur, cum illa perpetrant Domino in medio eorum, in templo versante, quem testem, iustum iudicem et vindicem non verentur. At sicut Deus populum, urbem, templum sibi elegit, ut essent oculi eius ibi et cor, ut speciali cura, dilectione, favore eos complecteretur, ità eundem si spreverint et coram eo ius leremque conculcaverint, experientur iustum, qui non faciet iniquitotem i. e. qui scelera illa impune abire minime patietur; « videtur enim quoddam genus improbitatis, peccatorem supplicio non subiicere nec poenas exigere ab eo, qui vitam suam nefarie et impie instituerit » (S. Cyr.) ; minus dicitur, quo maiora efficacius innuantur, ac si dicam : Deus non silebit, non quiescet. Tamquam :ustus omnia ad iustitiae legisque normam et trutinam revocabit. Idque eo magis, quia mane, mane ji. e. quovis mane, singulis diebus id quod rectum et iustum cst, normam scil. iusti et lecis publice palamque proponit ac promulgat. Nobiles enim illi peccatores non ex ignorantia legis peccant : adest lex, quam bene norunt, ei Deus prophetas mittit assidue qui tamquam eius interpretes et lecati legis observantiam urgent. Ita ius vel iudicium Domini, id quod Dominus fieri vult, non est absconditum, verum in luce meridiana prostat. At iniquus et impius « dura fronte est, iustissimas Dei querelas, prophetarum ore pronuntiatas, non audit » (Calm.), neque si vitam scelestam cum lesis norma coinparaverit, ullo pudoris scnsu tangitur (cf. Ier. 3, 3; 6, 1558, 12). Culmen et fastigium DLL. est Alii iudicium accipiunt de castigatione a Deo infligenda; atque fta quidem, ut mane expliccnt : manifeste, palam, absque ulla ambiguitate faciet iudicium de urbe (cf. Hier. Cyr. Tir. Caim.) ; vel : magna celeritate, absque mora poenas ab ea repetet et vindictam suain oranibus propa'am faciet (ef. Tlhieod. Theod. M. Alb. Barh. lans. Rib.). Sed repetitio illa ae gerainatio distributionem significat, uti res est nota ex grammatica hebr. (cf. Ex. 16, 94. Lev. 6, 5. Ps. 87, 5). Ita rem rite concipiunt Montanus, Pagninus, Clarius, Vatablus aliique quos citat et sequitur Sanct. et praeter eos Lap. Sa, Mar. Men. Schegg, Reinke. Describitur scil. Deus fidelis, qui nunquam non populo suo adest hortator et in medio populo sedem suam stabilem figens tamquam Deum vivum se manifestat. Praeclara haec de Deo notio simul vindicem et ultorem scelerum illustrat, qui e sede sua in templo poenas transgressoribus infligit.
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v. 6 « Disperdidi gentes et dissipati sunt anguli earum ; desertas feci vias eorum, dum non est qui transeat ; desolatae sunt civitates eorum non remanente viro neque ullo habitatore » ; — bene Gord. : « tacita epostrophe est ad populum iudaicum, quasi dicat : disperdidi gentes multas propter similia peccata ; debuisset Iuda hoc exemplo sapuisse ». Nationes disiectae et superatae interierunt ; anguli i. e. turres et munitiones (cf. Cyr. ans. Rib. Lap. Reinke), arce etc. quibus securitas populi et defensio potissimum constare videtur, etiam deiecta sunt, (de voce cf. 1, 16). In viis desertis et civitatibus destructis, quae sint sine habitatore ruinae, testimonia exhibentur perpetua divini iudicii, quibus hominum animi salutari timore percellantur. Talia sane efferre vult propheta divinae castigationis exempla, quae Iudaeis nota erant ; quare cogita de destructione pentapoleos, de exstirpatione Chananaeorum, Amalecitarum, de cladibus Moabitarum, Assyriorum sub Ezechia (cf. fans. Sanct.) et praeprimis de vastatione et ruina regni israelitici, quibus omnibus Deus ultorem se praestitit. Ad haec iudicia illustranda vide, quae Is. 14, 29; 16, 14; 1'1, 1. 9; 19, 2; 20, 4 ; 23, 1 praeterea enumerantur. Hisce et certe cumprimis regni israelitici clade Iudaei debebant erudiri
Quanta animorum obduratione impietati et iniquitati inhaereant, non solum ex eo elucet, quod continuas prophetarum monitiones spreverint (3, 5), verum inde quoque colligitur, quod divinis iudiciis, quibus gentes vicinae afflictae erant et prostratae, ad meliorem frugem nullo modo revocati sint. Deus enim saepius se iniquitatum vindicem manifestavit ;
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v. 1 « dixi : attam?n timobis me, suscipies disciplinam et non peribit habitaculum eius propter omnia in quibus visitavi eam ; verumtamen diliculo surgentes corruperunt omnes cogitationes suas » ; — i. e. Deus more hominum loquitur, qui ex signis et causis coniectare solent futura : in illis iudiciis infligendis ita mecum cogitavi : forsitan timebit me Ierusalem et ad meum cultum reversa legis disciplinam sanctamque observantiam in se suscipiet, ne illud a me detrimentum patiatur, quod aliae nationes, quarum imitata est consuetudinem, subierunt. ]ta fieri poterit, ut non deleatur urbs, sed ut effugiat cladem, quam iampridem advocat morum intemperantia (Sanct.). Atque non solum « ipsa intentione flagelli » (Alb.) ita Deus ad populum exhortatione locutus est, sed per prophetas quoque eadem testatus est et « ut data monita reciperetis denuntiavi, nunquam vos, si ita vos gesseritis, me destructurum neque a locis quae ego aspectu meo digna iudico, expulsurum » (Theod. M. — lans.). Propter omnia... i. e. habitaculum tuum non capietur, non evertetur lerusalem propter peccata, quorum causa eam hactenus punivi ; contentus ero poenis, quas de te hactenus sumpsi ; si resipueris, scelera anteacta iam ultra non nocebunt (cf. Rib. Men.). Saepius enim consider antur omnia populi peccata, quibus ab initio egressus ex Aegypto Deum o(fenderat, quasi in unum collecta et ruinam illam extremam attrahentia *cf. Ez. 20, 5 seq.). Sed cum in hebr. locutio sit generatim adverbialis, neque determinata illa praepositio propter habeatur, sententia simplicius magisque obvio modo ita fortasse erit concipienda : Aabitatio eius (scil. populi) i. e. Ierusalem non ezxscindetur conditione impleta, secundum omnia quae de illa constitui vel ordinavi. Attamen illi aliorum castigatione minime sunt eruditi ; e contra magis magisque pessimis studiis exarserunt ; cf. Ez. 93, 44 : « quod cum vidisset soror eius Ooliba, plus quam illa insanivit libidine». Diluculo surgere i. e. « mane surgere ad faciendum est summa cura et diligentia facere et maturare, ut sine ulia mora primo quoque tempore fiat » (Rib. — Sanct. cf. Ier. 11, 21; 25, Cum igitur Dei longanimitate abusi sint, iudicio eo quo Deus orbem castigare decrevit etiam ipsi involventur; redit propheticus sermo ad initium 4, 2. 3 et finem sermonis prioris 14, 18 :
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v. 8 « quapropter exspecta me, dicit Dominus, in die resurrectionis meae in futurum, quia tudicium meum, ut congregem gentes et colligam regna et effundam super eos indignationem meam, omnem iram furoris mei ; tn 1gne enim zeli mei devorabitur omnis terra » ; — minitantis est vox exspecta me scil. certissime experieris me vindicem et iudicem illo die, quo quiete et longanimitate seposita surgam ad vindictam capiendam ; dicitur enim Deus surgere vel ersurgere ; hebr. Q3P, quando magnum aliquid efficiendum est cf. Ps. 3, 1; 1, 15; 11, 65 16, 13; 671, 2; '13, 92; "15, 10 etc. Bene rem expendit Sanct. : « resurgo... et similia studium indicant eius, qui se ad aliquid virili atque strenuo pectore suscipiendum accingit et quietis impatiens ac immemor nullum sibi laborem aut periculum declinandum putat ». Hoc loco sermonem esse de eo, quod Deus ad iudicium sese accingat et ad ultionem capiendam de sceleribus populi, non poterit in dubium vocari propter antecedentia ; neque consequentia aliud suadent. Deus enim iudicii particularis rationem affert generalem illam, quia sibi constitutum sit omnia omnino, quae peccatis inquinata sint, ultione persequi ; cf. 4, 2. 18. In hebr. legitur pr "Dipl; notat S. Hier. : « ubi nos transtulimus in. die resur- rectionis meae in futurum, omnes interpretati sunt in testimonium. Ilebraeus qui me in Scripturis instituit asserebat laed in praesenti loco magis «lc &c i. e. in futurum debere intelligi » ; est scil. *y, aeternitas, perpetuitas cf. Is. 57, 15. Hab. 3, 6 etc. ; "Y testis vel testimonium. Verum neutra significatione hoc loco erit utendum, sed illa demum, quam advocandam esse iam monent Pagninus, Vatablus, Clarius, Mar. Calm. : in die quo surgam ad praedam *, ad spolia capienda cf. Gen. 40, 97 mane comedet praedam ; Is. 33, 93 spolia. Dies enim iudicii est dies victimae Domini, dies quo caesis hostibus spolia eorum Domino consecrantur cf. Soph. 4, 8. Is. 34, 6 ; 49, 94; 53, 12; 683, 6. Atque eo aptius id dicitur, quia iudicio illo tempus praeparatur messianicum et homines ad Dei cultum tradueuntur cf. 2, 44. Idem proinde asseritur, quod contigisse praedicatur in arcae translatione Ps. 67, 19; illa enim praeda Domini ipsi sunt homines eius religioni felici servitute mancipati talisque praeda digna est Domino. Verba graeca et latina : ei; suépav dvaováceos uou, in die resurrectionis meae 1, Cum qua explicatione alia fere concordat : ad aggressionem vel ad pugnam, quam b. l. ansam dederunt explicationi de Christi resurrectione cf. S. Hier. (in tertia expositione) S. Cyr. (in mystica explanatione), Eusebius in demonstr. ev. 9, 47 (M. 92, 108), S. Augustinus, Civ. D. 18, 33 (M. 41, 592), quos sequuntur lans. Rib. Lap. Sa, Tir. Gord. ; alii de resurrectione ante iudicium universale explicant cf. Men. — Verum ita textum nullo modo posse accipi, iam suis expositionibus docuerunt Theod. Alb. Sanct. Calm., quamvis hi quoque non in una aliqua sententia conveniant. Deum scil. surrecturum ad iudicandum, rite explanant Theod. Calm., ad liberationem populi vel ad auxilium ei ferendum Cyr. Theod. M. Alb. Sanct., ita ut liberatio promittatur ex exsilio babylonico. Sed verba haec esse consolatoria, minime fieri potest consideratis iis, quae immediate et antecedunt et consequuntur, quaeque iram Dei et vindictam spirant; insuper attende v. 8 quapropter i. e. quia omni conatu studia sua pessime corruperunt, ideo surget Dominus ; sed ad quid ? certe dicendum est cum Chald. « ad iudicandum ». Anc. — Iudicia Dei eo tendunt, ut cultus Dei uniusque religionis concordia ubique constituatur. Tunc Iudaei quoque e dissitis regionibus redibunt ; ablata erit omnis iniquitas, omnis quoque pompa et magnificentia humana ; Dei enim populus pauper erit et egenus, in Deum sperans, sanctus, pace securus (3, 9-13). Inde Sion magna laetitia perfundetur ; amotis enim hostibus Dominus erit rex et protector eius, qui in Sion sibi complacebit : lugentes ipse consolabitur, oppressores disiiciet, populum suum gloria et honore apud omnes exaltabit (3, 14-20). — Ita Sophonias tempus messianicum delineat: adsunt ea quae apud alios quoque prophetas fere constituere solent tempus messianicum, scil. cultus Dei universalis, dispersorum congregatio, vera sanctitas, pax, securitas, gaudium et exsultatio in Domino, victoria de hostibus etc. ; sed imprimis in hoc vaticinio duo notanda sunt : populum messianicum ablata omni pompá fore pauperem et egenum (3, 12) et eos. solum iri congregatum ex Iuda, qui /ugeant de sollemnitate ablata, i. e. qui mente theocratica et vere pia praediti de calamitate religionis et de pietatis defectu affligantur. Illud prius omni est consideratione dignum ; edocemur enim, ne quae alii prophetarum de splendore et gloria, de victoriis opibusque regni messianici vaticinantur, perperam interpretantes de pompa cogitemus regni mundani ; hoc alterum normam Dei ncbis aperit, qua non omnes se ludaeos congrezaturum et ad reznum spondet messianicum esse advocaturum, sed eos solum, qui religione avita veraque pietate insignes de spirituali detrimento lamentabuntur; hos consolationem accepturos esse a Messia, iam Isaias praedixerat (61, 2. 3). Pars haec arcte ad antecedentia adnectitur. Nam is est iudiciorum Dei terminus et finis, ut eius cognitio et cultus ubique terrarum innotescat (cf. 2, 11). Quare ipsa particula *» quia nexus iste indicatur i. e. iudicium tale erit, quale 3, 8 describitur, quia tum populis ita praeparatis Deus sui cognitionem communicare vult, vel iudicium via est salutis ex divina dispositione ; quare non est necesse, ut '? cum Mar. explicetur per modum asseverationis profecto, quod utique fieri potest:
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v. 9 « Quia tunc reddam populis labium electum, ut invocent omnes in tomine Domini et. serviant ei humero uno » ; — i. e. Deus labia polluta, quibus idola invocabant vertet et convertet (hebr.) ita, ut fiant labia pura ; auferet nomina idolorum ab eis (cf. Os. 9, 1'7) et efficiet, ut labiis puris, quae sint animorum puritatis et sanctitatis indicia, nomen Dei invocent, ei soli publicum adorationis cultum exhibeant atque sollemnem (cf. Gen. 4, 26). Interna igitur sanctitas designatur labiis mundis (hebr.), quae non sonent nisi Dei verba (cf. Theod. Alb.) ; ad hanc accedet unio illa atque animorum coniunctio, quam tamquam donum inter cetera valde pretiosum tanto studio Christus a Patre efflagitavit, ut scil. sint unum (Ioan. 171, 11) ; Dei scil. cultui atque servitio addictos. se praestabunt humero uno i. e. uno corde et una mente, virtute concordi, uno consensu, metaphora sumpta abiis, qui simul humeros supponunt ad onus aliquod portandum (cf. Alb. Rib. Sanct. Lap.Men. Mar. Tir. Calm. Reinke). Unius Dei cultu effici animorum quandam conspirationem atque concentum innuit sacer vates, dum idololatria multiplici odia, inimicitiae, dissensiones generantur. Dei enim servitus homines reddit felices, alacres bonorum omnium sectatores, idolorum autem servitus malorum omnium est ratio et causa. In regno Dei magnam quandam unitatem et concordiam fore conspicuam atque insignia exstatura esse studia ad servitium Deo praestandum consonantia ex hoc vaticinio necessario colliges ; simul servitutem illam ex animorum arcta coniunctione ortam fore stabilem atque perpetuam facile conficitur, quippe quae Iudaeorum infidelitati in utramque partem claudicantium vel potius saepissime relicto Deo ad idola diffluentium opponatur. Quam vero praeclare haec unio atque concordia in Ecclesia catholica sit conspicua, hic monuisse sufficiat, ut in ea una vaticinium istud rite adimpletum esse statim quivis sibi persuadeat. De versione LXX haec notat S. Hier. : « notandum autem quod eo in loco, ubi nos interpretati sumus : reddazi populis labium electum, nro electo Septua- ginta dixerunt in generationem eius, ut subaudiatur ferrae. Et hinc error exortus est, quod verbum hebraicum barura, quod Aquila et Theodotio electum, Symmachus mundum interpretatus est, Septuaginta legerunt badura (n112), res literam daleth existimantes propter elementi nimiam similitudinem, quod parvo apice distinguitur ». Theod. quoque aliorum versionem praefert : « hoc clarius Aquila, Theodotio et Symmachus verterunt. Aquila enim et Theodotio ponunt : tunc vertam ad omnes populos labium electum (xeiio; ieüsyyuivoy), Symmachus vero : tunc convertam in populos labium mundum (xa0«cov). Mundum vero labium est, quod nominat Deum, non deos ». Tum electi quoque ex Israel, etsi in regiones maxime dissitas dispersi sint, simul cum gentibus conversis ad unum Dei populum constituendumaDeo vocabuntur : v.10 «ultra flumina Aethiopiae inde supplices mei, filii dispersorum meorum, deferent munus mihi » ; — i. e. e regione quae est ultra flumina Cusch (hebr. cf. Is. 48, 1) illi advocabuntur, qui Dei cultui fideles permanserunt seseque tamquam filios dispersorum, tamquam iure quodam sacro atque nativo ad Dei populum pertinentes considerarunt atque praestiterunt, qui igitur abrepti e terra sancta non amplexi sunt gentilium mores ; isti iterum admittentur a Domino, ut deferant ei munus, oblationem, sacrificium. In exsilio enim eta templo, unico adorationis per sacrificia exhibendae loco, remoti oblationem Deo offerre non poterant. Quare innuit vates, novam fieri rerum conditionem, qua populus iam non erit sine sacrificio et sine altari (cf. Os. 3, 4); illam autem effectum iri simul cum gentium ad Deum conversione (cf. Mal. 4, 10). S. Hier. magis ad* hebr. accedens vertit filia dispersorum meorum ; idque non de supphcibus dici, sed allocutionem fieri ad synagogen censet hoc modo : « 0 Israel, o synagoga quondam filia, quam in toto orbe dispersi, licet invideas, licet aemulatione crucieris, tamen de Aethiopia mihi victimae deferentur, id est, de gentilium populo ». Esse legendum filia etiam Rib. contendit; sed sensus inde non mutatur ; nam filia dispersorum eodem modo dicitur, sicut filia lerusalem, filia populi mei et similia. — Sunt qui eos non Iudaeos, sed praedestinatos e gentibus explicent (cf. Jans. Rib. Sa, Men. Reinke); sed quae sequuntur, aperte suadent, vatem respicere ad Israel saltem praecipue et per se ; cf. Is. 41, 10 - 19. Alii ita vertunt : supplices meos afferent filios dispersorum meorum tamquam munus mihi (cf. Mar. Keil) i. e. ipsi Aethiopes sollemni pompa Iudaeos comitabuntur eosque tamquam munus Domino afferent cf. Is. 49, 22. Sed neque veteres interpretes ita intellexerunt, neque collocatio verborum in hebr. id suadet neque constructio omissa particula 7N signo accusativi ; id quod non esse exigui momenti facile quis concesserit, si ad Is, 66, 20 attenderit. Iam indoles restitutae illius theocratiae describitur. Priori ruina regnum pompa et ratione mundana insigne affectabant ; talis superbia longe aberit a vera theocratiae instauratione ; quare uberrimus delictorum fons obstructus manebit ;
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v. 14 «in die illa non confunderis super cunctis adinventionibus tuis, quibus praevaricata es in me ; quia tunc auferam de medio tui magniloquos superbiae tuae et nom adiicies exaltari amplius in monte sancto meo » ; — vetera recesserunt et abolita sunt penitus, ita ut priorum delictorum confusione iam non tangantur, neque periculum adsit, ne denuo similibus implicentur; nam causa illorum ablata est : studium et appetentia humanae magnitudinis. Deus quippe eos auferet qui talia sapiunt i. e. novae theocratiae cives a fastu et elatione longe aberunt. Ita vates insinuat, quod Christus asseruit : reenum meum non est de hoc mundo ; indolem tangit eam regni messianici, quam commendat Christus vera animorum humilitate; superbos et suae gloriae appetentes a regno illo iri exclusum docet neque esse aptos qui illi associentur; cui doctrinae mirifice congruunt verba Christi : «quomodo vos potestis credere, qui gloriam ab invicem accipitis et gloriam quae a solo Deo est non quaeritis » (Ioan. 9, 44). Deus enim superbis resistit, humilibus autem dat gratiam. Verba haec prophetica aperta sunt atque spem illam quam Iudaei conceperunt deregni messianici pompa externa et fastu, iam funditus evertunt. Etiam aperlum pauperem et egenum et. sperabunt. in nomine Domini » ; — hebr. *:X ! populum afflictum, qui animo pio ac submissoafflictionem subit, b1 populum tenuem, debilem, cuiustota fortitudo sitspes in Domino. Pauperes evangelizatum iri, iam apud Isaiam indicium legimus temporis messianici (Is. 61, 1 hebr.); idem hic asseritur, oriturum quoque regnum messianicum ex parvis initiis eiusque robur fore non in armis sed in nomine Domini. Apte allegat Alb. 4 Cor. 1, 96: « videte vocationem vestram, quia non multi sapientes secundum carnem, non multi potentes, non multi nobiles, sed quae stulta sunt mundi elegit Deus, ut confundat sapientes » etc. | Sed quamvis externa specie et pompa destituti sint, interna fulgebunt pulchritudine, puritate, sanctitate, bonis spiritualibus abundabunt, fruentur pace et securitate summa :
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v. 13 «reliquiae Israel son facient iniquitatem nec loquentur mendacium et non invenietur in. ore eorum lingua dolosa; quoniam ipsi pascentur et accubabunt et non erit qui exlerreat »; — in opere et verbo sancti erunt; ergo sanctitas intime animis et cordibus insita est, ex quibus verba procedunt et opera. Talem autem sanctitatem adesse ex eo concluditur, quia grex Domini in pascuis secure degit. Pax enim et tranquillitas frugzumque ubertas ex veteris testamenti promissionumqueindole certum esse noscitur indicium vigentis in populo sanctitatis observationisque legum Domini (cf. Os. 2, 21. Ioel 3, 18. Am. 9, 13). Quare ad sanctitatem tempore instaurationis delineandam optime quoque iisdem exemplis utitur propheta. Accedit, quod satis consuetum est, ita populi messianici felicitatem ac securitatem sub Deo pastore describere (cf. Mich. 2,12; "1, 14. Ez. 34, 93 seq.) — Promissionis argumentum a v. 414 et deinceps propositum apte complectitur Alb. ita : «tangit congregatorum purgationem et dicit quinque : praeteriti peccati emendationem, occasionum peccati ablationem, consolandorum devotionem, devotorum puritatem et depuratorum securitatem ». — Agi de tempore messianico plerique ultro fatentur (cf. IIier. Ians. Rib. Sa, Lap. Men. Tir.) ; populum pauperem, egenum v. 12 praeprimis esse chorum Apostolorum censet Theod. Alii tamen haec Aistorice atque proprie dici volunt de tempore ac conditione reditus ex exsilio babylonico (cf. Cyr. Theod. M. Sanct.), mystice vero ac spiritualiter de Christi regno (cf. Cyr. Sanct.). Ex ipsis verbis planum est, prophetam spectare instaurationem illam, quae magna Dei in gentes populumque suum iudicia subsecutura sit ; hanc instaurationem describit; quando vero futura sit, non tangit, nisi ratione solum generali, scil. iri effectum divinis in omnes iudiciis. Ex quibus apertum est, Sophoniam quoque cum aliis prophetis in eo consentire, quod eiusmodi instaurationem annuntiat (cf. Os. 2, 16. Ioel 2, 98. Am. 9, 41. Abd. 15. 171. Mich. 2, 12; 4, 4 ; "1, 11), sicut iam annuntiavit imprimis Isaias (1, 26; 2, 1; 4, 95 9, "15; 11, 1; 14, 4. 40, 4 etc.). Illam tempore messianico contineri, pariter est in aperto positum ; ad eam autem gradum fieri praeparatione quadam, quae tempore post exsilii solutionem usque ad Messiae adventum absolvatur, nemo in dubium vocabit, qui illius temporis historiam et indolem consideraverit. Unde cum praeparatio aliquam similitudinem cum ea epocha, cuius est prae- 'paratio, prae se ferre debeat, mirum non est tempore illo intermedio aliqua adfuisse, in quibus illa promissa quasi adumbrari videantur (cf. Sanct.). Quae quamvis'ita sint, prophetam tamen solum instaurationis tempus descripsisse statuendum erit, ad quam utique ex suavi divinae providentiae consilio per quosdam ve]uü gradus erat deveniendum. Tempus enim spectari messianicum, certum iam est atque indubitatum sane indicium id, quod de populorum ad Deum conversione et concordia dicitur v. 9 (cf. Is. 2, 4. Mich. 4, 4. Am. 9, 12). | Securitatis, pacis, bonorumque abundantia et. ad laudes Deo canendas provocat et ipso hoc gaudii et laetitiae tripudio egregie demonstratur ; quare
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v. 14 « Lauda, filia Sion! iubila Israel! laetare et exsulta in — omni corde filia lerusalem » ! — i. e. multiplici modo laetitiae et exsultationis signa prode; « ter eandem rem dicit ad confirmationem et amplificationem laetitiae » (Rib.). Novi foederis indolem, quae sit gratiae, laetitiae propter praeclara Dei dona, delineat : eius autem exsultationis annuntiatio post iudicia irae, vindictae, destructionis, vastitatis plena eo maiore suavitate atque amoenitate iucunda commendatur, ita ut hac inter se oppositione excellentiam et splendorem temporis messianici illustri modo declarari et efferri nemo sit negaturus. Iubilationis vero argumentum ac materies denuo alio modo proponitur (cf. v. 43), uti scil. animi est vehementer commoti in eadem re immorari eamque aliis atque aliis verbis praedicare ;
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v. 15 « abstulit Dominus iudicium tuum, avertit inimicos tuos ; rex Israel Dominus in. medio tui ; non. timebis malum ultra » ; — poenas scil. et calamitates, quae tamquam iusta Dei ?udicia (hebr.) et supplicia tibi olim in vetere theocratia infligebantur, Deus iam benigne abstulit (cf. Hier. Rib. Sanct. Mar. Calm.) ; inimicos theocratiae prostravit; ipse qui excessisse videbatur de vetere theocratia, illam scil. ruinae ac potestati inimicorum permittens (Sanct.), immo qui apud Ezechielem in curru gloriae per Cherubim vectus revera ex urbe excessisse cernitur (Ez. 11, 22. 23), iterum tamquam rex Israel in medio populo versatur et novae theocratiae rex et dominator praeest; iam si ipse se regem praestat, regnum fore gloriosum, beatum, perpetuum, immotum per se liquet ; quare omnis timoris occasio vel suspicio longissime abest. Unde
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v. 16 « in die illa dicetur lerusalem : noli timere: Sion, non dissolvantur manus tuae » ! — Deum scil. se regem praestare ita erit omnibus manifestum, « ut gratulabundi de tanto bono aut. certe admirabundi clament dicantque, ut metum procul et sollicitudinem abiiciant, bono sint atque erecto animo...» (Sanct.). Verba sunt messianica noli timere, verba pacis, fiduciae (cf. Matth. 14, 97; 11, 1; 98, 5.10. Marc. '5, 36 ; 6, 50. Luc. 1, 13. 30; 2, 10; 5, 10; 8; 50; 12, '1. 32 etc), quae statum adoptionis filiorum omnino decent et illis ingeruntur, qui e conditiorie servili erepti in liberta&em filiorum Dei vocantur (cf. Rom. 8, 15. Gal. 4, 1-71). Simul cum hac laeta animi tranquillitate vires adfore dicit quibus egregie se ad opera accingant omni periculo vel terrore amoto, cuius effectus est manuum dissolutio ac torpor; timore enim manus dicuntur dissolvi nervorum omnium inducta paralysi, ita ut suum munus obire non possint (cf. Alb. Sanct.). . Ratio autem talis fiduciae est, quia Deus pro potentia sua vult illos reddere beatos, quia insigni eos caritate complectitur v. 1'1 « Dominus in medio tui fortis, ipse salvabit ; gaudebit super te in laetitia, silebit in dilectione sua, exsultabit super te àn laude » ; — vates omnia breviter sed nervose colligit, quibus securitatem illam firmissimis inniti fundamentis ostenditur : Iahve, ipse qui est tamquam Deus, protector, . potentissimus, salvator adest, et adest cum maxima in populum propensione et caritate, immo tali amore perfusus, ut prae eius magnitudine : jubilatione dicatur exsultare. Amor iste splendidissime describitur : sese enim manifestare dicitur in gaudio et laetitia de dilecto ; dein alio quo- . que modo silebit in dilectione sua i. e. prae dilectionis magnitudine complacet sibi et acquiescit in tacita quasi contemplatione et fruitione amoris, quo in amatum fertur ; demum ex suavi hac quiete amoris iterum exsurgit ad laetum iubilum manifestamque exsultationem, qua vehementissimi sensus amoris prodi solent. Nescio, an amor Dei erga suos tenerrimus ullibi tanta cum suavitate simul et affectuum vehementia describatur. Illud silebit in dilectione sua varie accipiunt. Sensum, quem exposui et quem optime in contextum convenire puto, fere etiam tradit Sanct. et certe Schegg ; alii : silebit peccata tua in caritate qua te dilexit (S. Hier. Rib. Sa, Trochon); sed unde peccata sint subintelligenda, non apparet, neque sensus sat commodus orifur ; de praeteritis enim peccatis hoc loco fieri mentionem iam post v. 11 non est probabile ; peccata autem commemorari, quae in ipsa illa periodo fiant, post v. 13 iam nemo potest exspectare. (Quare alii explicant de silentio minarum : « silebit amplius scil. non comminans, non terrens, non puniens » (Alb. Mar. Reinke); alii: te pati sinet, cum fueris in laboribus, dissimulans se audire (cf. Rib. Ians. Lap.) ; frequentius alii : certum constantemque amorem erga te profitebitur, immobilis erit in sua dilectione (cf. Rib. Lap. Men. Calm.). Sed hae explicationes vel id supplent, quod e contextu non per se offertur, vel voci silendi notionem alias non usitatam subiiciunt. LXX non verbum vn! cum r legerunt, verum 1n cum litera cognata d : xetwwet os dy 77 &y«íoecaorou, quam lectionem etiam Syrus exprimit. Sensus est facilis et aptus et gradatio quae in exsultatione cernitur, illi innovationi et augmento amoris divini innititur, quo Deus creaturam suam magis magisque exornare dicitur. Idem quidem verbum sed aliter legi vult Houbig. : innovabitur in amore suo (sim. Ewald). Chald. haec habet : « (pedibus) conculcabit peccata tua in misericordia sua» i.e. illa delebit et removebit. Amor divinus in populum , quem Deus modo verbis tenerrimis testatus est, ipsa quoque re manifestatur : consolatur enim et congregat lugentes, aufert eorum opprobrium, oppressores deiicit, populum suum gloria et honore exaltat. Haec in sequentibus enucleatius proponuntur. Et primo quidem v. 18 ita ex hebr. verte : lugentes propter sollemnitatem! congregabo, ex te fuerunt; onus super eos, opprobrium i. e. ii demum ad novam theocratiam aggregabuntur, qui spiritu theocratico imbuti, eo quod coetus sollemnes et festivi ritus iain non celebrari possint in exsilio, moerent atque dolent; ii sunt revera ex Israel, ii vere sunt filii Sion, qui theocratiae ruinam lugent eamque tamquam onus et opprobrium intime sentiunt. In versione autem vulg., uti communiter intelligitur, promissio exprimitur, Deum eos quoque qui ex animi levitate et inconstantia a lege eiusque observatione defecerint esse agsregaturum :
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v. 18 «ougas, qui a lege recesserant, congregabo, quia ex te mendaces in legem, homines leves (cf. Rib. Sanct.) Deus propterea revocabit ab errore ct ad suum populum aggregabit, quia oriundi sunt ex Israel ; ergo propter patrum merita, et ne ultra populo Dei sint dedecori. Plerique congregare hoc sensu fausto accipiunt (cf. S. Hier. Alb. lans. Rib. Lap. Mar. Men. Tir. Schegg), alii tamen : congregabo ad eos interficiendos (cf. x 4, 2. 3 — ita tup. Sanct). Verum vulg. versionem hoc loco esse deserendam, ex illis ipsis statim patet, quae eius auctor S. Hier. de sua translatione disserit : «id quod diximus nugas, sciamus in hebraeo (1332) ipsum latinum esse ser-. monem et propterea a nobis ita ut in hebraeo erat, positum, ut nosse possimus linguam hebraicam omnium linguarum esse matricem ». At nemo non consentiet hac in re cum Houbig. qui ea de re censet : « dormitabat magnus IHieronymus, ut aliquando bonus Homerus, cum haec gcriberet »; praesertim si attenderit, quod iam optime in memoriam revocat Lap., eandem vocem a S. Zlier. rite esse intellectam Lament. 1, &; 3, 33. Is. 51, 23; quibus locis adde Iob 49, 2. Quare hoc quoque loco ne intelligas nugas qui a lege recesserant congregatum iri, sed moestos et afflictos proptercoetus sollemnes (cf. apud Rib. Sanct. Mar. Calm.) ; vel lugentes qui sint procul a coetu festivo (Iitz. Schegg, Rein- Ke) ; cf. Is. 61, 1 etiam contritis corde et 61, 3 lugentibus Sion. salus tessianica promittitur. In altero membro nNtv2. difficultate non caret. Eam dedi versionem, quae facilis est neque ab eius vocis usu aliena videtur ; cf. $ Chron. 24, 6. 9. Alii tamen aliter explieant. Etiam S. Hier. versio ut non ultra habeas opprobrium, suadet vocem cam esse explicatam, ut Ez. 17, 9 ; fortasse per modum £n/in. aram., cf. Schegg ad h. 1. ita ut praepositione 5 omissa vertendum sit : ad auferendum opprobrium ; vide NU; num erit inf. qal cum v3? Alias versiones vide apud Ros. Femininum moy poterit per modum collectivi dici pro plurali numero. LXX non legerunt 1*3 erant, sed 3 vae; habent enim xat cuváto 00g Guvtetpippévoug aou, oda c; EAafev Ovstbtopóv ix^ aUt»; teste S. Hier. etiam Aq. legit *31 ; idem exprimit Chaid., qui in reliquis satis a vera explicatione recedit, cum scribat : « qui remorati sunt in te tempora sollemnitatis tuae, longe removi 8 te; vae illis quia portaverunt arma sua contra te et te contumeliis affecerunt ». Aliam quoque lectionem Syrus sequitur : « auferam a te eos qui contumelias de te loquuntur ». Praeterea LXX et Syrus priora huius versus verba etiam aliter legunt et cum antecedentibus iungunt : éx àv zp£pg. Eoptr. Deus porro Sionis restitutae partes fortiter tuetur et populum suum gloria et honore exaltat
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v. 19 «ecce, ego interficiam omnes qui afflixerunt te in tempore illo et salvabo claudicantem et eam quae eiecta fuerat congregabo et ponam eos in laudem et 4n nomen in omni terra confusionis eorum,
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v. 20 intempore illo quo adducam vos, et in tempore quo congregabo vos; dabo enim vos in nomen et in. laudem omnibus populis terrae, cum convertero captivitatem vestram coram oculis vestris, dicit Dominus » ; — i. e. hostes Sionis peribunt, etsi sunt potentissimi ; populus autem Dei etsi multipliciter afflictus et dispersus quasi grex claudicans et infirmus et disiectus (cf. Mich. 4, "1 verba ipsa adhibet Sophonias), tamen cum omnium admiratione et laude florebit, ita quidem, ut felicitatis eius ac prosperitatis testes sint omnes populi et etiam regiones illae, in quibus olim populus Dei confusionem captivitatis portavit. Hoc probe notandum est ; tali enim amplitudine laudis propheta aperte docet, theocratiam restauratam nullo modo a se considerari quasi inclusam arctis Palaestinae finibus, sed eam inter omnes populos longe lateque diffusam et suo splendore spirituali omnes in sui admirationem rapientem. Sane idem clare indicatur, cum apud Ez. Deus dicat se iri sanctificatum in populo suo in oculis nationum (Ez. 90, 41; 98, 28) vel coram eis et in medio earum in perpetuum (36, 93; 31, 98). Uti igitur Sophonias iam 2, 11 et 3, 9 Dei cultum fore universalem per orbem terrarum vaticinatus est, ita hoc loco theocratiam instauratam non arctis limitibus cireumscribi, verum ad omnes populos terrae sic extendi asserit, ut omnibus sit conspicua, omnium summa quadam veneratione prosequenda et maxima dignitate interna spectabilis; id enim est poni, dari in laudem et in nomen. Rem in uno Apostolorum exemplo S. Hier. belle illustrat : « vide mihi Petrum et Paulum et. Matthaeum et Ioannem et considera hoc quod ad Abraham repromissum est: magnificabo nomen tuum, in illis opere perpetratum. Quotidie nominatur in Ecclesia, quotidie magnificatur nomen eorum ». Cum convertero ... tempus exsilii, quod alii prophetae iam toties minati sunt (cf. Os. 2, 14. Am. 9, 4. Mich. 3, 12 ; 4, 10 etc. Is. 39,6; 40, 2 etc.), clare designat futurum et a Domino demum in melius vertendum ; coram oculis vestris i. e. certissime ac manifestissime, ita ot omnium oculis apertissime pateat (cf. Deut. 1, 30; 4, 34. Is. 92, 8. 10). Quia igitur exaltatio illa futura describitur post captivitatem solutam et proinde in arcto cum ea nexu constituta apparet, haud immerito dici poterit, hic et alibi in locis similibus tempus messianicum cerni a prophetis solutioni captivitatis coniunctum, vel tempus post captivitatem descri-! bi ab eis ut tempus instaurationis ; quaretempus illud quod revera interiectum est inter exsilii solutionem et periodum messianicam, tamquam praeparationem quandam et praeformationem instaurationis ad ipsam hanc periodum indole sua aliquatenus pertinentem a nobis considerari oportebit. Unde quae eo tempore contigerint iam quasi parvis quibusdam initiis haec promissa adumbrare recte censueris. Id iam perspexit Theod. scribens ad nostrum locum : « haec autem ut dixi et reversis ex Babylone tunc praestitit e& postea omnibus hominibus largitus est » ; idemque latius prosequitur Sanct., qui in explicatione quoque alterius Isaiae partis (40-66) passim eius rei mentionem et rationem affert. Promissiones adeo amplas et splendidas concludit vates sollemni asseveratione quasi sigillo divino obsignans : dixit lahve i. e. is qui est (cf. Os. 12, 5. Ioel 2, 32) et qui tamquam talis sua verba actu complet, illis esse largitur, « cuius omnia dicta necessario implebuntur ; coelum enim, inquit, et terra transibunt, verba autem mea non transibunt » (Rup.); vel, ut notat Aib. : «quia haec secundum inferiores causas videntur non posse fieri, subdit de omnipotentia facientis ». — Sunt, qui claudicantem et eiectam explicant de synagoga post excidium a Romanis illatum ; unde eo in loco vaticinium cernunt de Iudaeorum conversione in fine temporum, de qua S. Paulus Rom. 11, 95 vaticinatur; ita Jans. Rib. Neque negari poterit, in promissione adeo ampla etiam illam populi Israel ultimam congregationem contineri, praecipue cum S. Paulus ex simili loco promissionis amplae argumentetur l. c. v. 26. Quae si ita sunt, Sophonias brevi suo oraculo reliquorum prophetarum summum argumentum complexus eosque quasi compendio quodam proponens etiam temporis plenitudinem comprehendisse et adumbrasse dicendus est. Utut id se habet, temporis messianici felicem conditionem, sanctitatem internam, quae in mira illa ac suavissima Dei erga suos dilectione potissimum continetur et exprimitur, eius in omnes populos diffusionem, miram protectionem, a fastu mundano alienationem et firmissi- . Quod prophetae toties ac tanto verborum pondere et apparatu minati erant, populi scil. in alienas regiones abductionem atque ipsius sanctuarii vastationem, id demum a Deo foederis violati vindice per manus Nabuchodonosoris et principum eius effectum est. Cum enim populus electus sacras theocratiae leges spretis prophetarum continuis admonitionibus conculcasset, abiecisset, abiecit et dissolvit ipse Deus quam condiderat theocratiam : solium Davidicum eversum est templumque dirutum : «causa vestri Sion quasi ager arabitur et Ierusalem quasi acervus lapidum erit, et mons templi in excelsa silvarum » (Mich. 3, 42). At simul cum ruina instauratio futura erat praedicta. Atque uti Deus, fidelis foederis initi custos, populo in exsilio degenti tamquam instaurationis et promissionum pignus viros concesserat munere prophetico fungentes plebemque ad fidem pietatemque erudientes — cogita Ezechielem, Danielem, Ieremiam quoque et Baruch, qui scriptis et monitis sacram religionis flammam fovebant —, ita exsilio soluto et reditus in patriam opportunitate concessa Deus pari fidelitate aderat suis eosque illa temporum difficultate voce prophetarum consolabatur, lassis atque tepidis stimulos addebat, deiectos erigebat, omnes ad opus instauranis aggrediendum provocabat. Eiüs muneris partem praeclaram sortitus est Ággaeus, ipso nominis omine ! festivum aliquid ac sollemne prae se ferens. Atque revera magnum aliquid erat instaurationis inauguratio, non utique splendore humano neque pompa mundana, verum ratione habita religionis, cultus divini, promissionum messianicarum. Id enim agebatur, ut restituta aliquem in modum theocratia populus constitueretur Deo sacer Deoque addictus, in cuius sinu vaticinia messianica demum adimpleturus Servator mundo appareret. De ipso Aggaeo nihil aliud constat, nisi quod s. literae produnt. Sunt ea admodum pauca. Praeter libellum eius nomine inscriptum mentio eius fitin libro Esdrae 5, 1; 6, 14; quibus in locis munus eius propheticum et partes commemorantur, quas in templi instauratione habebat. In versione graeca psalmorum nomen eius legitur adscriptum ad Ps. 137 (saltem in cod. vatic. ), ad Ps. 145-148; in versione syriaca ad Ps. 125. 196. 145 - 141; in vulg. ad Ps. 111. 148. At tali inscriptione eum non auctorem psalmi designari, iam ex eo liquet, quod iidem fere etiam simul Zachariae, immo Davidi quoque inscribuntur. Fortasse psalmi isti &b Aggaeo et Zacharia in usum liturgicum praecipue sunt adhibiti, quae est aliquorum opinio (cf. Schegg) ; vel argumentum ad illas temporum conditiones aptum inscriptionem eam ut quis apponeret in causa fuit. Feruntur quaedam incertis auctoribus apud Ps.-Epiphanium aliosque, quae sine ullo detrimento omittere licet. Aeque incertum est, quod aliquibus ex 2, 3 visum est, Aggzaeum templum prius salomonicum suis oculis spectasse atque prope octogzenarium vel etiam magis aetate provectum has quas legimus adhortationes fudisse *. | Temporis quo munus obibat propheticum conditie erat haec : Cyri edicto promulgato ii, quorum « Deus suscitavit spiritum » (Esd. 4, 5) quod erat in Ierusalem ». Numero non erant multi : quadraginta duo millia trecenti sexaginta, quibus adde servos et. ancillas, septem millia trecentos triginta septem (Esd. 2, 64. 65). Altari holocautomatum exstructo sollemnitatem tabernaculorum celebraverunt mense septimo ; verum eo iam tempore infestationes experti sunt « a populis terrarum per circuitum » (cf. Esd. 3, 3). Erant isti coloni alienigenae, quos Esarhaddon, « rex Assyriorum de Babylone et de Cutha et de Avah et de Emath et de Sepharvaim » adduxerat et collocaverat in civitatibus Samariae pro filiis Israel, et qui multiplici sua superstitione et idololatria patria retenta etiam cultum quendam Domini a sacerdote Israelita edocti exercebant (cf. 4 Reg. 11, 94-34. 41. Esd. 4, 1seq.). Fundamento templi posito cum templi aedificium exstrui coeptum esset, etiam illa populorum colluvies religionis et vitae societatem cum ludaeis inire cupiebat; a quibus cum repudiati essent, ulteriorem templi aedificationem impediebant : « factum est igitur, ut populus terrae impediret manus populi Iudae (hebr. : lassas redderet manus populi) et turbaret eos in aedificando. Conduxerunt autem adversus eos consiliatores, ut destruerent consilium eorum omnibus diebus Cyri regis Persarum et usque ad regnum Darii regis Persarum » (Esd. 4, 4. 9). Aperta igitur vi, dolo, mendaciis calumniisque in aula regia sparsis opus templi aedificandi impedire conati sunt non sine successu ; nam « tunc intermissum est opus Domini in Ierusalem et non fiebat usque ad annum secundum regni Darii regis Persarum » (Esd. 4, 24). Magnam autem intermissionis culpam in ipsis Iudaeis esse collomagna in re religionis socordia castigatur, quae ne repetitis quidem Die punitionibus excutiebatur. Reduces scil. magna quidem animorum promptitudine opus esse aggressi videntur; at mox cum iam ex iactis fundamentis templum ad pristinum illum splendorem salomonicum non esse perventurum clare perspicerent, et simul temporum difficultatibus pressi et hostili oppugnatione fatigati a spe sublimiore deiicerentur, neque splendida illa de instauratione data vaticinia in opus deduci cernerent, animos despondisse et sensus pusillanimes induisse magnaque rerum divinarum negligentia et taedio occupati esse videntur, ita ut in expostulationes quoque et querimonias contra Deum non sine animorum acrimonia prorumperent (cf. Mal. 9, 1']). Spei frustratae indices ac testes erant ploratus illi et lacrimae, quibus « plurimi de sacerdotibus et. levitis et principes patrum et seniores, qui viderant templum prius » reliquorum laetitiam in templi primordiis interturbabant (Esd. 3, 12). Sane fatale initium et augurium animorum de divina providentia murmurantium ! In fletibus illis « voce magna » editis quid aliud nos cernere censebimus nisi illorum sensuum primordia, quibus postmodum regnum appetebant messianicum terreno splendore et mundana gloria insigne, salutem autem a Domino secundum sapientiae suae consilia oblatam cum fastidio respuebant? Hos igitur tumores oppugnare, ignaviam animorumque deiectionem excutere, rerum divinarum negligentiam propulsare, animos addere et stimulos tardis, afflictos consolatione erigere, omnes. edocere, ut cum patientia eam salutis normam et rationem exspectent, quam dare Domino placuerit : hoc munus propheticum, hoc erat officium quod Aggaeus praestare debebat. Quomodo ei munem satisfecerit, sermonum argumenta ostendunt eius libello comprehensa. Quater enim secundo Darii Hystaspis anno populum est allocutus, uti libellus testatur : primo populi socordiam exagitat, qua sibi persuadere volunt tempus domus Domini aedificandae eamque opportunitatem nondum adesse, dum tamen sibi ipsis domus exstruant non sine luxu ac voluptate ; nomine Dei eis denuntiat rerum penuriam iustam esse eius socordiae punitionem ; quam si deposuerint et alacres se ad opus Domini accinxerint, laetiora promittit (1, 2-11). Neque caruit salubri effectu haec prophetae admonitio (4, 19-14). Secundo, ut strenue in opere denuo assumpto pergant, hortatur ; animos enim deliore schemate sit factum, quia in eo salus concedetur messianica : « in loco isto dabo pacem » (2, 1-9). Tertio operi strenue insistentibus pollicetur temporalem etiam benedictionem frugumque abundantiam (2, 10- 19) ; demum vaticinium absolvit praeclara promissione stirpi Davidicae data, qua Deus in mundi regnorum ruina domum Davidicam singulari protectione iri exaltatum spondet (2, 20-23). Cur propheta nomine Dei adeo templi aedificationem commendet et eius rei negligentiam vituperet, facile perspiciet, qui ad quid in theocratia templum Dei fuerit assumptum consideraverit. Erat enim tabernaculum foederis et quod in eius dignitatem et locum successit, templum symbolum ipsius foederis initi, habitatio Dei in medio populo suo, thronus gratiae et misericordiae, in quo Deus populi preces benigne suscepit, propitiationem pro peccatis ex ritu veteri oblatam ratam habuit ; quare, ut huius commercii foederisque memoria recens semper servaretur, ter in anno Iudaei iubebantur se sistere coram Domino et ad foederis hoc centrum et unitatis vinculum ascendere ibique fidem suam atque fiduciam in Domino novis incrementis augere et spiritum fovere theocraticum. Templi igitur aedificatio ad foedus innovandum innovatumque stabili ratione conservandum quam maxime valuit; erat templum pignus quod dam externum ac visibile favoris divini et promissionum, adiumentum potentissimum et vinculum efficax, quo natio iudaica et cultores Domini magna animorum unione inter se unirentur, a gentium contagione moribusque arcerentur et tamquam unus Dei populus aperte et coram omnibus agnoscerentur. Adde, quod Aggaeus optime perspexit, hoc templum gloria messianica fore illustre; quo igitur animi desiderio huius templi aedificationem exoptasse censendus erit? * Haud incongrue adaptat Rup. nominis eius festivi significationem ad templi aediflcati praesagium : « Spiritus sanctus praesagio signari voluit nomine, ut vocaretur ; Aggaeus, videlicet secundum negotium, de quo per os eius erat locutu- - , rus. Hoc namque nomen Aggaeus interpretatur festivus et magnam utique festivitatem prospiciebat eius oculus, dum ista loqueretur, quae nunc " habemus in manibus... equidem fuerit eiusdem templi reaedificatio, quam praesens videbat, materia magnae festivitatis, verumtamen non secundum se, sed propter omnium sanctorum et angelorum et hominum festivitatem Christum, quia futurum erat, ut reaedificato templo muri quoque civitatis postmodum reaedificarentur et rursus civitas habitaretur et reaedificata civitate rursus coalesceret in terra populus, unde Christus veritate promissionis quae ad Abraham et David facta et iuramento firmata fuerat, nasceretur ». Prophetae admonitiones suos tulisse fructus, ex Esdrae libro docemur 5, 1-5; 6, 14. 18; nam «tunc surrexerunt Zorobabel, filius Salathiel, et Iosue, filius Iosedec, et coeperunt aedificare templum Dei in Ierusalem », neque adversariorum interventu deterrebantur, sed strenue operi insistentes « compleverunt domum Dei usque ad diem tertium mensis Adar, qui est annus sextus regni Darii regis ». Prophetam opus templi completum laetabundum conspexisse, legitur apud Ps.-Epiphanium. Dicendi genus sequitur Aggaeus simplex, planum, ornatu destitutum poetico, affectu tamen minime carens. Ubi grande attingit argumentum, etiam loquendi modus exsistit sublimior et rythmico incessu distinctus (2, 1. 23). institutionibus cultum sibi persolverent, atque his caerimoniis exerceri a populo religionem volebat, ut apte illinc tempore suo ad communem peragendam salutem Christus Dominus in carne apparerct, ideo de hoc aedificio necessario sollicitus erat; nempe ut conventibus in eo celebrandis mores suos emendaret populus; .. . nam sicut sacrificia et cetera eiusmodi Deus recipit, non quia ipse his egeat scd utilitatum nostrarum causa, sic. etiam templi studium prae se ferebat, non equidem sui gratia, sed corum quos illic congregari iustamquo Deo religionem persolvere prae ceteris hominibus acquum erat ». Anc. — Populi socordia in templo aedificando vituperatur omnisque excusatio ex eo diluitur, quia satis et abunde habent, quibus suas quisque domus ad luxum ambitiosum exstruunt atque ornant. Quam vero ingrata Deo accidat talis agendi ratio, ex eo discant, quia a quo tempore cessarunt a pio opere, penuria et annonae caritate erant afflicti (1, 1-6). Quare propheta hortatur, ut intermissam templi fabricam alacriter aggrediantur et ita veram et unicam causam calamitatum, quibus premuntur, efficaciter removeant (1, "1 - 11). Omnes qui audiunt, salutari timore Dei perculsi ad opus se alacriter accingunt (1, 12 - 2, 4). Alia iam fluere tempora pro populo Dei ipsa statim prodit libelli huius inscriptio. Neque enim uti solebat apud priores prophetas, a rege theocratico temporis designatio est desumpta, verum rex extraneus, gentilis, idololatra, uti populi imperium tenet, ita temporis determinationem praebere perhibetur. Adsunt scil. — idque primis verbis propheta tacite innuit — illa tempora, in quibus tabernaculum David est collapsum (cf. Am. 9, 11) et Iudaei rege carent (0s. 3, 4), de quibus ad Ezechielem Dominus dixerat : « aufer cidarim, tolle coronam : eversionem, eversionem, eversionem ponam eam... donec veniat cuius est ius et tradam ei » (Ez. 91, 20. 2" ex hebr.). Regia potestas Iuda regiusque splendor abiit; propter peccata et regum et. populi Deus externam regni speciem, formam, fortunam abstulit, uti iam minatus erat, cum thronum aeternum Davidi polliceretur (cf. 2 Reg. "], 14. 3 Reg. 9, 4 - 9). Sed ablato splendore non abstulit Deus id quod rei summam constituit : etsi thronus David externe corruisse videbatur, tamen gratiosa illa promissio, eius thronum iri stabilitum in aeternum, non recessit neque ex verbis Dei unquam recedere poterat : « misericordiam autem meam non auferam ab eo... thronus tuus erit firmus iugiter » (2 Reg. "1, 19. 16. Ps. 88, 29 - 38). * Qua ratione thronus David iugiter sit firmus, nos docet Ezechiel : coronam scil. illi fideliter a Deo reservari cuius sit iure proprio, Messiae (Ez. 21, 21) ; ab eo autem tempore quo rex Sedecias sollemni ratione a Deo dignitate theocratica sit exutus et tamquam profanus dux Israel publice appellatus, iam non exstaturos esse reges theocraticos ex verbis allegatis patet. | Hanc temporis conditionem : populi sub alieno imperio subiectionem et domus Davidicae humiliationem, ipsa verba produnt quibus Aggaeus muneris sui memoriam consignavit :
3:1
Sophonias (Heb. Şēphanjāh "Yahweh Protects")
… There is then briefly described the "judgment on the nations" (ibid. 2:4-15), which involves neighbors and distant peoples: Philistines, Canaanites, Moabites, Ammonites, the Assyrians themselves; finally a particular judgment for Jerusalem (ibid. 3:1-8), whose corruption is pointed out. The messianic finale (ibid. 3:9-20) joyfully announces the purification and universalization of religion and moral conduct (ibid. 3:9-13) and the …
3:3
Sophonias (Heb. Şēphanjāh "Yahweh Protects")
… It is an era of great political and spiritual renewals; Assyrian hegemony prevails, cultural as well (astral cults of Mesopotamian origin are widespread, Soph. 1:3-5; foreign fashions, ibid. 1:8; impiety, ibid. 3:3-4). The forces of Yahwistic nationalism devote themselves to the salutary work of reform, with the unanimous consent, unfortunately ephemeral, of government, priesthood and prophecy.
3:4
… observance (the various sacrifices and their modes, the conditions of purity, the criteria of leprosy, etc.), to those who consulted them; cf. Hag. 2, 11; Mal. 2, 6-9. The depositaries and dispensers of the t. were the priests: Mic. 3, 11; Jer. 2, 8; 18, 18; Zeph. 3, 4; Ez. 7, 26; 22, 16; 44, 23 (cf. Lev. 14, 57); cf. Hab. 1, 2-4 and Lam. 2, 9. Entrusted to the priesthood (cf. II Kings 17, 27-28; II Chron. 15, 3), the t. demanded absolute fidelity …
3:9
Sophonias (Heb. Şēphanjāh "Yahweh Protects")
… nations" (ibid. 2:4-15), which involves neighbors and distant peoples: Philistines, Canaanites, Moabites, Ammonites, the Assyrians themselves; finally a particular judgment for Jerusalem (ibid. 3:1-8), whose corruption is pointed out. The messianic finale (ibid. 3:9-20) joyfully announces the purification and universalization of religion and moral conduct (ibid. 3:9-13) and the salvation of Zion (ibid. 3:14-20).
3:14
I. a) According to the style of the Septuagint (cf. Zeph. 3:14; Joel 2:21; Zech. 9:9; Lam. 4:21) and the constant interpretation of the Greek Fathers, the angel's "humble greeting": χαῖρε, κεχαρισμένη (in Hebrew probably ronni mūhanhāh), expresses …
Sophonias (Heb. Şēphanjāh "Yahweh Protects")
… finally a particular judgment for Jerusalem (ibid. 3:1-8), whose corruption is pointed out. The messianic finale (ibid. 3:9-20) joyfully announces the purification and universalization of religion and moral conduct (ibid. 3:9-13) and the salvation of Zion (ibid. 3:14-20).
3:19
Primacy of Saint Peter and of the Roman Pontiff
… Several times the prophets had spoken of the Messiah as shepherd of his people (Mt. 2:13; 4:6-7; 5:3; Soph. 3:19;
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.