The destruction of Jerusalem and the temple. God’s dealings with the Jews, and their reprobation.
Ierusalem shal be againe most miserably destroyed, 4. the Iewish nation reiected and dispersed, 12. because Christ was sold by them to the Gentils for thirtie pence. 16. They wil receiue Antichrist, who shal be finally destroyed.
1Open thy gates, O Libanus, and let fire devour thy cedars.Apri o Libano, le tue porte, e il fuoco si divori i tuoi cedri.OPEN thy gates ô Libanus, and let fyre deuoure thy ceders.Aperi, Libane, portas tuas, / et comedat ignis cedros tuas. 2Howl, thou fir tree, for the cedar is fallen, for the mighty are laid waste: howl, ye oaks of Basan, because the fenced forest is cut down.Gettate urla, o abeti, perchè i cedri sono caduti, perchè le altissime piante sono state atterrate: gettate urla o quercie di Basan, perché la forte selva è stata recisa.Howle thou firre tree, because the ceder is fallen, because the magnifical are wasted: howle ye okes of Basan, because the fensed forrest is cut downe.Ulula, abies, quia cecidit cedrus, / quoniam magnifici vastati sunt: / ululate, quercus Basan, / quoniam succisus est saltus munitus. 3The voice of the howling of the shepherds, because their glory is laid waste: the voice of the roaring of the lions, because the pride of the Jordan is spoiled.Rimbombano le strida dei pastori, perchè la loro grandezza è distrutta: rimbombano i ruggiti de' lioni, perchè la superbia del Giordano è devastata.The voice of the howling of pastours, because their magnificence is wasted: the voice of the roaring of lions, because the pride of Iordan is wasted.Vox ululatus pastorum, / quia vastata est magnificentia eorum: / vox rugitus leonum, / quoniam vastata est superbia Jordanis. 4Thus saith the Lord my God: Feed the flock of the slaughter,Queste cose dice il Signore Dio mio: Pasci queste pecore da macello.Thus sayth our Lord my God: Feede thou the cattel of slaughter,Hæc dicit Dominus Deus meus: Pasce pecora occisionis, 5Which they that possessed, slew, and repented not, and they sold them, saying: Blessed be the Lord, we are become rich: and their shepherds spared them not.Le quali coloro, che le guidavano, le mettevano a morte senza averne pietà e le vendevano, dicendo: Benedetto il Signore, noi ci siamo arricchiti. E que' loro pastori non ne avevano compassione.which they that possessed, slew, and were not sorie, and they sold them, saying: Blessed be our Lord, we are become rich: and their pastours spared them not.quæ qui possederant occidebant, et non dolebant, et vendebant ea, dicentes: Benedictus Dominus ! divites facti sumus: et pastores eorum non parcebant eis. 6And I will no more spare the inhabitants of the land, saith the Lord: behold I will deliver the men, every one into his neighbour’s hand, and into the hand of his king: and they shall destroy the land, and I will not deliver it out of their hand.Or io non perdonerò ornai più agli abitanti di questa terra, dice il Signore: ecco che io abbandonerò questi uomini in potere l'uno dell'altro, e in potere del loro re, e sarà desolato il loro paese, ed io non li trarrò dalle mani di coloro.And I wil spare no more vpon the inhabitants of the earth, sayth our Lord: behold I wil deliuer men, euerie one in his neighbours hand, and in the hand of his king: and they shal cut the land in peeces, and I wil not deliuer it out of their hand.Et ego non parcam ultra super habitantes terram, dicit Dominus: ecce ego tradam homines, unumquemque in manu proximi sui, et in manu regis sui: et concident terram, et non eruam de manu eorum.
7And I will feed the flock of slaughter for this, O ye poor of the flock. And I took unto me two rods, one I called Beauty, and the other I called a Cord, and I fed the flock.E per questo io, o poveri del gregge, pascerò queste pecore da macello. Ed io mi presi due verghe, l'una delle quali chiamai la Speciosa, l'altra la chiamai la Funicella: e pascolai la greggia.And I wil feede the cattel of slaughter for this, ô ye poore of the flocke: and I tooke vnto me two roddes, one I called Beautie, and the other I called c Corde: and I fed the flocke.Et pascam pecus occisionis propter hoc, o pauperes gregis ! et assumpsi mihi duas virgas: unam vocavi Decorem, et alteram vocavi Funiculum: et pavi gregem. 8And I cut off three shepherds in one month, and my soul was straitened in their regard: for their soul also varied in my regard.E recisi tre pastori in un mese, e si restrinse riguardo ad essi l'anima mia, perchè anche l'anima loro variò riguardo a me.And I cut of three pastours in one moneth, and my soule shrunke together at them: for their soule also varied on me.Et succidi tres pastores in mense uno, et contracta est anima mea in eis, siquidem et anima eorum variavit in me. 9And I said: I will not feed you: that which dieth, let it die: and that which is cut off, let it be cut off: and let the rest devour every one the flesh of his neighbour.E io dissi: Io non sarò vostro pastore: quello, che muore, si muoia: quel, che è sbranato, sia sbranato; e quelli, che restano, si divorino ciascheduno la carne del loro vicino.And I sayd: I wil not feede you: that which dieth, let it dye: and that which is cut of, be it cut of: and let the rest deuoure euerie one his neighbours flesh.Et dixi: Non pascam vos: quod moritur, moriatur, et quod succiditur, succidatur: et reliqui devorent unusquisque carnem proximi sui. 10And I took my rod that was called Beauty, and I cut it asunder to make void my covenant, which I had made with all people.E presi la mia verga chiamata la Speciosa, e la ruppi, per rompere il patto fermato da me con tutti i popoli.& I tooke my rod that was called beautie, and I cut it of to make voyd my couenant, which I made with al peoples.Et tuli virgam meam quæ vocabatur Decus, et abscidi eam, ut irritum facerem fœdus meum quod percussi cum omnibus populis. 11And it was made void in that day: and so the poor of the flock that keep for me, understood that it is the word of the Lord.E fu rotto in quel giorno, e i poveri del gregge, che mi ascoltano, han conosciuto, che questa è parola del Signore.And it was made voyd in that day: and so the poore of the slocke that keepe for me, vnderstood, that it is the word of the LordEt in irritum deductum est in die illa: et cognoverunt sic pauperes gregis, qui custodiunt mihi, quia verbum Domini est.
12And I said to them: If it be good in your eyes, bring hither my wages: and if not, be quiet. And they weighed for my wages thirty pieces of silver.Ma io dissi a coloro: Se vi par giusto, datemi la mia mercede; e se no, non ne fate altro. Ed ei mi pesarono per mia mercede trenta monete d'argento.And I sayd to them: If it be good in your eyes, bring hither my hyre: and if not, be quiet. And they weighed my hyre thirtie peeces of siluer.Et dixi ad eos: Si bonum est in oculis vestris, afferte mercedem meam: et si non, quiescite. Et appenderunt mercedem meam triginta argenteos. 13And the Lord said to me: Cast it to the statuary, a handsome price, that I was prized at by them. And I took the thirty pieces of silver, and I cast them into the house of the Lord to the statuary.E il Signore mi disse: Getta a quello statuario questa bella somma, a cui mi han prezzolato. Ed io presi le trenta monete d'argento, e le gettai nella casa del Signore, perchè si dessero allo statuario.And our Lord sayd to me, cast it forth to the statuarie, a goodlie price, that I was priced at by them. And I tooke the thirtie peeces of siluer: & I threw them into the house of our Lord to the statuarie.Et dixit Dominus ad me: Projice illud ad statuarium, decorum pretium quo appretiatus sum ab eis. Et tuli triginta argenteos, et projeci illos in domum Domini, ad statuarium. 14And I cut off my second rod that was called a Cord, that I might break the brotherhood between Juda and Israel.E ruppi l'altra mia verga chiamata la Funicella, affin di rompere la fratellanza tra Giuda, e Israele.And I cut of my second rod, that was called Corde, that I might dissolue the brotherhood betwen Iuda and Israel.Et præcidi virgam meam secundam, quæ appellabatur Funiculus, ut dissolverem germanitatem inter Judam et Israël. 15And the Lord said to me: Take to thee yet the instruments of a foolish shepherd.E il Signore disse a me: Prenditi ancora i segnali di un pastore insensato.And our Lord sayd to me: As yet take to thee the vessels of a foolish pastour.Et dixit Dominus ad me: Adhuc sunt tibi vasa pastoris stulti. 16For behold I will raise up a shepherd in the land, who shall not visit what is forsaken, nor seek what is scattered, nor heal what is broken, nor nourish that which standeth, and he shall eat the flesh of the fat ones, and break their hoofs.Perocché io già farò uscir fuora sulla terra un pastore, che non visiterà le pecore abbandonate, non cercherà le disperse, non sanerà le ammalate, e a quelle, che stanno in piedi, non darà nutrimento, e si mangerà delle grasse la carne, e romperà ad esse gli stinchi.Because loe I wil rayse vp a pastour in the land, which shal not visite thinges forsaken, the thing dispersed he shal not seeke, and the broken he shal not heale, & that which standeth he shal not nourish, and he shal eate the flesh of the fat ones, and their hoofes he shal dissolue.Quia ecce ego suscitabo pastorem in terra, qui derelicta non visitabit, dispersum non quæret, et contritum non sanabit, et id quod stat non enutriet, et carnes pinguium comedet, et ungulas eorum dissolvet.
17O shepherd, and idol, that forsaketh the flock: the sword upon his arm and upon his right eye: his arm shall quite wither away, and his right eye shall be utterly darkened.O pastore, ed o idolo, che lasci il gregge in abbandono! La spada lo colpirà nel braccio, e nel suo destro occhio: il suo braccio inaridirà, e si seccherà, e il suo destro occhio ottenebratosi si oscurerà.O pastour, and idol, leauing the flocke: the sword vpon his arme, & vpon his right eye: his arme shal be dried with withering, and his right eye waxing darke shal be obscured.O pastor, et idolum derelinquens gregem: gladius super brachium ejus, et super oculum dextrum ejus: brachium ejus ariditate siccabitur, et oculus dexter ejus tenebrescens obscurabitur.
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Calmet
Gates. Josephus (Jewish Wars 7:12.) relates, that the heavy eastern gates flew open at midnight: and the priests officiating at Pentecost, heard a multitude crying, "Let us go hence." See Tacitus, History V. Johanan then declared, "O temple, I know thou wilt so be destroyed," as Zacharias foretold, Open, etc. (Kimchi; Lyranus; etc.) (Calmet)
St. Jerome
Libanus. So Jerusalem, and more particularly the temple, is called by the prophets, from its height, and from its being built of the cedars of Libanus. (Challoner) (Isaias 10:34., and Ezechiel xvii.) (St. Jerome)
Worthington
The destruction of both by Titus is predicted. (Worthington)
Challoner
Cedars. Thy princes and chief men. (Challoner; Worthington)
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Fir and oak may signify the cities and towns of the Jews.
Haydock
Fenced. Septuagint, "well planted;" (Calmet) or "forest, planted all at once." (Haydock)
Tacitus
"The temple was like a fortress." (Tacitus)
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Calmet
Pride, or farther banks, covered with shrubs, among which lions dwelt, Jeremias 50:44. (Calmet)
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Feed, thou Zacharias; (Menochius) or the prophet announces what God will do.
Calmet
Slaughter, whom Herod and his successors, the Zealots, Eleazar, Simon, and John, so cruelly oppressed and brought to ruin. (Calmet)
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Challoner
Hand. This alludes to the last siege of Jerusalem, in which the different factions of the Jews destroyed one another, and they that remained fell into the hands of their king, (that is, of the Roman emperor) of whom they had said, (John 14:15.) We have no king but Caesar. (Challoner)
Josephus
The besieged slew each other daily, so that Vespasian did not hurry. (Josephus, Jewish Wars 5:2., and 6:1.)
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Calmet
For this. Christ came to feed his flock. (Calmet)
Haydock
But the Jews would not receive him. (Haydock)
Haydock
Septuagint read (Calmet) locnani, as [in] ver. 11, "of slaughter into Chanaan, and I," etc. (Haydock)
Challoner
Two rods, or shepherds' staves, meaning the different ways of God's dealing with his people; the one by sweet means, called the rod of Beauty, the other by bands and punishments, called the Cord. And where both these rods are made of no use or effect by the obstinacy of sinners, the rods are broken, and such sinners are given up to a reprobate sense, as the Jews were. (Challoner)
Worthington
The first denotes God's general providence, as it is most seemly that all should be under him; the second means his particular care of the Jews. (Worthington)
God uses both the crook and the whip, employing both severity and tenderness. Now all proves in vain.
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Challoner
Month. That is, in a very short time. By these three shepherds probably are meant the latter princes and high priests of the Jews, whose reign was short. (Challoner)
Calmet
Ismael, Joseph, and Ananus, all obtained the dignity in one year; and as they and their predecessors were actuated by avarice, they could not fail being displeasing to God. Galba, Otho, and Vitellius were likewise cut off in little more than a year, when Vespasian succeeded, and his son took Jerusalem. (Calmet)
But what reference can the prophet have to them?
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Not feed. This is the final sentence. God allowed them thirty-seven years to repent, after the death of Christ.
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All people. Hereupon all fell upon the Jews.
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Worthington
Pieces. Sicles are usually understood. About fifty-one livres. The Jews bought the life of Christ for this sum; (Calmet) thirty pieces. (Worthington)
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Calmet
The statuary. The Hebrew word signifies also a potter, (Challoner) and this seems to be the true meaning, Matthew 27:3. The prophet is ordered to bring, thus to indicate what should be done by the traitor. (Calmet)
Haydock
Septuagint, "cast them into the crucible to see if it (the metal) be good, as I have been tried by them." (Haydock)
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Haydock
Israel. The latter remained obstinate, (Calmet) while Juda, the real "confessor," (Haydock) embraced the gospel. After the destruction of the temple, the Jewish ceremonies were no longer (Calmet) observed or tolerated in the Church, as they had been, in order that the synagogue might be buried with honour. (St. Augustine) (Haydock)
Worthington
The Jews are rejected. (Worthington)
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Challoner
A foolish shepherd. This was to represent the foolish, that is, the wicked princes and priests that should rule the people, before their utter desolation. (Challoner)
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Calmet
Hoofs, with excessive travelling. (Calmet)
Haydock
They shew no pity, but are wholly intent on their own pleasures. (Haydock)
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Haydock
Shepherd. Septuagint, "ye who feed foolish things, forsaking," etc. (Haydock)
Hebrew, "shepherd of nothing."
Suetonius
Darkened. Caligula was slain, and had not sense to know what was for this real interest. His wife and only daughter were murdered. See Josephus, Antiquities 19:1. (Suetonius)
Calmet
His maxim was, "Let them hate, provided they fear;" and he wished the Romans had "all but one neck," that he might cut it off. (Calmet)
Worthington
Antichrist, the destroyer, shall perish. (Worthington)
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O Libanus.... So Jerusalem, and more particularly the temple, is called by the prophets, from its height, and from its being built of the cedars of Libanus.—Ibid. Thy cedars.... Thy princes and chief men.
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Every one into his neighbour’s hand, etc.... This alludes to the last siege of Jerusalem, in which the different factions of the Jews destroyed one another; and they that remained fell into the hands of their king, that is, of the Roman emperor, of whom they had said, John 19.15, we have no king but Caesar.
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Two rods.... Or shepherd’s staves, meaning the different ways of God’s dealing with his people; the one, by sweet means, called the rod of Beauty: the other, by bands and punishments, called the Cord. And where both these rods are made of no use or effect by the obstinacy of sinners, the rods are broken, and such sinners are given up to a reprobate sense, as the Jews were.
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Three shepherds in one month.... That is, in a very short time. By these three shepherds probably are meant the latter princes and high priests of the Jews, whose reign was short.
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The statuary.... The Hebrew word signifies also a potter.
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A foolish shepherd.... This was to represent the foolish, that is, the wicked princes and priests that should rule the people, before their utter desolation.
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Ierusalem is called Libanus, Isa. 10. v. 34. & in other places, for the great beautie therof: likewise the temple, & because it vvas built of the trees of Libanus, as S. Ierom here, & Ezech. 17. expoundeth. And so by this metaphore the destruction of the citie and temple by Titus is here prophecied. The ceders also signifie the principal men of the Iewes.
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God the cretor and gouernor of al men, calleth his general gouernmēt beautie: because it is most semelie that al be vnder his rod. And his peculiar gouernment of the Ievves he calleth a Cord, because it is limited to one people.
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Concordance Iere. 15. v. 2.
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Christ bought and sold for 30. pence.
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Concordance Mat. 2•.
The Ievves are reiected:
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vnapt instruments.
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Antichrist a destroyer,
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shal be destroyed.
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St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 16.19
… though they ought to have been kind to those who had met with disaster before them, and by mercy have obtained mercy; as the fir-tree should howl, because the cedar had fallen,
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 42.6
… so that the rebellious should not exalt themselves, and that those who grasp at a shadow, or at a dream when one awaketh, or at the dispersing breezes, or at the traces of a ship in the water, should not think that they have anything. Howl, firtree, for the cedar is fallen!
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St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 2.63
63. Who is so bold and adamantine of soul as not to tremble and be abashed at the charges and reproaches deliberately urged against the rest of the shepherds. A voice, he says, of the howling of the shepherds, for their glory is spoiled. A voice of the roaring of lions,
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St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 2.63
… A little further is a more striking and impassioned strain. Feed, he says, the flock of slaughter, whose possessors slay them without repentance, and they that sell them say, “Blessed be the Lord, for we are rich:” and their own shepherds are without feeling for them. Therefore, I will no more pity the inhabitants of the land, saith the Lord Almighty.
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 16.18
… another has hated him that reproveth in the gates, and abhorred him that speaketh uprightly; another has sacrificed to his net which catches much, and keeping the spoil of the poor in his house, has either remembered not God, or remembered Him ill—by saying “Blessed be the Lord, for we are rich,”
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Aphrahat † AD 346 Aphrahat: Select Demonstrations 10.3
… therefore, behold I will make blind thy right eye and I will wither up thy right arm. Thy eye which regarded a bribe shall be blinded, and thy hand which did not rule in righteousness shall waste away.
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Tertullian † AD 220 The Five Books Against Marcion 4.40
… For it was written, “The righteous one did they sell for silver.” The very amount and the destination of the money, which on Judas’ remorse was recalled from its first purpose of a fee , and appropriated to the purchase of a potter’s field, as narrated in the Gospel of Matthew, were clearly foretold by Jeremiah:
Tertullian † AD 220 On the Resurrection of the Flesh 20
… and His cheeks to blows, not turning His face even from the shame of spitting.” “He was numbered with the transgressors;” “He was pierced in His hands and His feet;” “they cast lots for his raiment;” “they gave Him gall, and made Him drink vinegar;” “they shook their heads, and mocked Him;” “He was appraised by the traitor in thirty pieces of silver.”
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 13.10
10. Listen also for the thirty pieces of silver. And I will say to them, If it be good in your sight, give me my price, or refuse
Rufinus of Aquileia † AD 411 A Commentary on the Apostles' Creed 20
… Of this also the Prophet speaks, “And I said unto them, If ye think good, give me my price, or if not, forbear;” and presently, “I received from them,” he says, “thirty pieces of silver, and I cast them into the house of the Lord, into the foundry.”
St Jerome † AD 420 The Letters of St. Jerome 57.7
… So they weighed for my price thirty pieces of silver. And the Lord said unto me, Put them into the melting furnace and consider if it is tried as I have been tried by them. And I took the thirty pieces of silver and cast them into the house of the Lord.”
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St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 13.10
… For he said, not ten, nor twenty, but thirty, exactly as many as there were. Tell also what becomes of this price, O Prophet! Does he who received it keep it? or does he give it back? and after he has given it back, what becomes of it? The Prophet says then, And I took the thirty pieces of silver, and cast them into the house of the Lord, into the foundry
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St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 2.117
… that we may feed His flock with knowledge, not with the instruments of a foolish shepherd,
St Jerome † AD 420 The Letters of St. Jerome 52.4
… When the apostle says “be fervent in spirit,” he means “be true to wisdom.” And when our Lord in the gospel declares that in the end of the world—when the shepherd shall grow foolish, according to the prophecy of Zechariah
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Anonymous A Treatise Against the Heretic Novatian by an Anonymous Bishop 14
… Who are those ravening wolves but such as conspire with treacherous intent to waste the flock of Christ? As we read it written in Zechariah: “Lo, I raise up a shepherd in the land, who shall not visit that which is turned away, and will eat the flesh of the chosen, and tear their claws in pieces.”
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1. Open, O Lebanon. — You will ask, what does Lebanon signify here? Theodoret and the Chaldean paraphrase think it signifies the nations neighboring and hostile to the Jews, such as the Syrians, Idumeans, Moabites: for Lebanon was the boundary of Judea and the beginning of the nations, namely the Syrians toward the North. They therefore think that here destruction is threatened to the nations, because they envied the Jews their return from Babylon, and the restoration of the temple and city, and hindered it with all their might. But all the following passages concern the Jews, not the nations, and especially that verse 3: "The pride of Jordan is laid waste." Wherefore all the others, such as St. Jerome, Cyril, Haymo, Remigius, Hugo, Lyran, Dionysius, Vatable, Arias, Ribera, Mariana, Sanchez, de Castro and others consistently and unanimously hold that by Lebanon here is understood Jerusalem and the temple. First indeed, both the city and the temple in Judea, equally as the renowned mountain Lebanon in Syria, stood out prominently. Second, both were constructed from the cedars of Lebanon. Third, it abounded in houses and inhabitants, as Lebanon and the forest abound in trees. Fourth, because Jerusalem nourished tyrants, robbers, plunderers, as Lebanon nourishes wolves, lions, bears and other beasts, and for that reason it was laid waste. Fifth, because the temple gleamed white with the brightness of its stones, as Lebanon gleams white with the brightness of snows, as Josephus testifies, book VI of the Wars, and hence Lebanon is called from לבנה laban, that is white, bright: or from לבונה lebona, that is frankincense, because it is fertile in frankincense. The temple therefore, which was now being built together with the city, Zechariah here calls Lebanon, and he predicts its end and destruction at its beginning. Whence the Chaldean paraphrase renders for Lebanon, the temple. In a similar way Ezekiel, chapter XVII, 3, calls Jerusalem Lebanon. See the remarks there. Finally, he alludes to the royal house of the forest of Lebanon, built in Jerusalem by Solomon, III Kings VIII, 2. Now some think that here is predicted the desolation which Antiochus Epiphanes brought upon the city and temple in the time of the Maccabees, when the shepherd and the idol, of which verse 17 speaks, was the impious Jason, who, just as he simoniacally purchased the high priesthood from Antiochus, so wickedly administered it, worshipping Hercules and the gods of Antiochus. But because here an intruded priest was placed, whom the Maccabees soon excluded, the legitimate high priests and princes, under whom the religion of God and the temple especially flourished; hence it is better that Vatable, Ribera, de Castro and others everywhere hold that here is treated of the desolation brought upon the city and temple by Titus and the Romans. For they utterly burned and destroyed both the city and the temple, whereas Antiochus did not destroy it, but only profaned it with his sacrileges. Thus St. Jerome, Haymo, Remigius, Albert, Hugo, Dionysius, Vatable, Arias, Ribera. The sense therefore is: "Open, O Lebanon, thy gates," that is, O Jerusalem, and thou temple now recently built with cedar boards brought from Lebanon, open thy gates to the Romans coming, because thou wilt not be able to resist them: for it is in vain that thou closest them to them, because they themselves by their force and strength will break through all things. A symbol and presage of this matter was what Josephus in book VII of the Wars, chapter XII, relates, that before the city was captured by Titus, the eastern bronze gate of the temple, which could be closed by twenty men, opened of its own accord at the sixth hour of the night at Passover. To this likewise pertains what the Hebrews relate, and from them R. David, Lyran and Galatinus book IV, chapter VIII, namely that forty years before the temple was destroyed by the Romans, the gates of the temple which were closed in the evening were opened of their own accord at night, and when R. Johanan son of Zachai, who was eminent among the Rabbis, came there in the early morning, he said: "O house, O sacred house, what does it mean that thou fearest for thyself? Indeed I know that destruction and desolation impend over thee, and long ago that prophecy concerning thee was uttered: Open, O Lebanon, thy gates." Which if true, aptly agrees with this place; where Ribera shrewdly conjectures that the gates of the temple were opened of their own accord on that very day of the death of the Lord, precisely when Christ died on the cross, and the veil of the temple was torn from top to bottom. For the time agrees, namely the fortieth year before the destruction of the city, when Christ suffered; for the city was destroyed in the second year of Vespasian, which was the year 73 from the birth of Christ, as Eusebius testifies in his Chronicle. Finally, Christ suffered and died at Passover; just as at Passover Josephus writes that the gates of the temple were opened. And fire shall devour thy cedars. — First, according to the letter, that is, As thou, O Jerusalem, recently didst see thy magnificent buildings and palaces constructed from cedars, firs and oaks burned by the Chaldeans, so again thou shalt see and suffer the same from the Romans. Second and better, symbolically cedars are called the highest princes and high priests: firs, prefects, senators, consuls and lesser prefects; oaks, the rich and those strong in might. Whence the Chaldean paraphrase renders, the satraps of the provinces, that is, This fire of thy desolation and burning shall blow upon and consume all thy princes, prefects, nobles and rich men. Thus St. Jerome, Cyril and Eusebius, book VIII of the Demonstration, chapter IV: whence the Prophet explains by adding:
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2. Wail, fir tree, because the cedar has fallen, — that is to say, Wail, senators and lesser magistrates, because the princes have fallen who fed and protected you, and therefore you likewise shall fall, to be slain or captured by Titus and the Romans. This is what he adds: "Because the mighty (princes) are laid waste." It is therefore a parable. Wail, oaks of Bashan, — namely the powerful and wealthy, who stand out among the Jews like oaks in Basanitis. The Chaldean translator renders it: Wail, satraps of the provinces. Because the fortified forest is cut down, — namely Jerusalem fortified, which he calls a forest or wood, because he persists in the metaphor of Lebanon, the mountain and forest.
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3. The voice of the wailing of shepherds. (Some, as a Castro, think the Prophet is speaking to the Jews present, who grieved that the building of the second temple did not equal the magnificence of the first, that is to say, The magistrates now grieve because they see the magnificence of the temple so diminished: the princes roar like lions, because they see that ancient splendor of Jerusalem now obscured. But you ought not to grieve; rather, taught by the danger past, give thanks for the present, though with lesser felicity; which I opportunely admonish you, lest you fall from the state in which you now are into a similar captivity, from which you are now freed. But because these things pertain to the preceding, in which he clearly foretold the future destruction of the city and temple by the Romans, hence they are to be referred to the same, that is to say, I seem to myself from afar, from the high watchtower of prophecy, to see the final calamity of Jerusalem, and in it to hear the wailing of its citizens, especially of the shepherds, that is of the priests and pontiffs: because their magnificence is laid waste, namely because the magnificent temple is burned, and its vessels and vestments, in which the pontiffs walked magnificently clothed, and by whose oblations and riches they lived splendidly. Therefore the magnificence of the temple, the magnificence of the priests, is overthrown. I seem also to myself to hear the wailing of princes and magistrates like the roaring of lions, who ruled the people greedily and tyrannically, and raged upon it like lions fiercely, proudly and rapaciously. For these roar and wail, because) the pride of the Jordan is laid waste, — namely their proud palaces, estates, farms, fields and forests, which they possessed near the Jordan, so that they might be irrigated by its flowing waters, and become fertile for fruit, and pleasant to behold. He alludes to the lions, of which there was an abundance in the forests near the Jordan. For these, when the fields and forests were laid waste by the Romans, and the herds accustomed to pasture there were slain or carried off, likewise roared, because they were deprived of their lairs, as well as of the herds and their food, and were forced either to die of hunger or to migrate elsewhere. Hence that passage in Canticles IV, 6: "From the top of Sanir and Hermon, from the dens of the lions, from the mountains of the leopards." For Sanir and Hermon were near the Jordan: thus Clarius, Arias, Vatablus and others. St. Jerome adds that the Jordan was dried up partly by God, partly by the multitude of the Romans; wherefore the lions roared for thirst. Whence the Chaldean translator renders it: Because the exaltation of the Jordan is dried up on account of them. For the Jordan is wont to be swollen and to swell with abundant waters from the melting of snows. The Septuagint, because the roaring of the Jordan became miserable. For abundant waters are wont to roar among themselves, or when dashed against rocks. For the Hebrew geen signifies magnificence and arrogance, which is the cause of roaring.
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4. Feed the sheep of slaughter, — namely the Jews destined for slaughter by the Romans, as sheep and cattle appointed to that end. You will ask, to whom and by whom is it said to feed? Theodoretus answers, and from him Ribera, that this is said by the eternal Father to Christ the Son already incarnate, as if to say: You, O Christ, my Son, feed and teach the Jews, if by any means they may repent and be converted to you, and thus escape the destruction of the Romans, to which I have devoted them. More simply, St. Jerome, Remigius, Hugo, Lyra, Vatablus and others hold these to be the words of God to Zechariah, as if to say: I appoint you, O Zechariah, as a shepherd, that is a Prophet, so that by these oracles of yours you may feed, teach and warn the Jews about the future destruction, so that they themselves may strive to decline and escape it through repentance and change of life. That this is so is evident, because Zechariah takes on here the role of a shepherd: and therefore he takes up two shepherd's staffs, one he names Beauty, the other Bonds, as presently in verse 15, he takes on the form of a foolish shepherd: which cannot be said of Christ. Hence the Chaldean renders it: Prophesy against the governors, who are appointed to govern my people, and they themselves have ruled over them as over sheep of slaughter, saying: It shall not be imputed to us as a sin. Where note that the Jews are here called sheep or cattle of slaughter. First, because the princes and priests preyed upon them as upon sheep with impunity, and either despoiled them in soul and slew them by their wicked doctrine and life, as Christ reproaches them in Matthew chapter XXIII. Thus from the Chaldean Theodoretus. And it is evident from what follows: "Those who possessed them slew them." Sheep therefore of slaughter, or of food, as they are called in Psalm XLIII, 12, are those which are not kept for wool or milk, not that they may be sheared or milked, but that they may be slain and devoured. Thus in Jeremiah XII, 3: "Gather them," he says, "as a flock to the victim, and sanctify them in the day of slaughter." Second, because they were destined for slaughter and the sword of the Romans on account of their crimes, with their princes and priests, and devoted to be cut down. Thus St. Jerome, Remigius, Hugo, Vatablus and others everywhere. A Castro gives the reason: for Zechariah is commanded, he says, as if he were exercising the art of shepherding, to represent the office of feeding, by which God fed his people at various times, and thereafter was going to feed them. And God teaches the reason for this role, and as it were the fiction to be assumed, to be that wicked shepherds were the cause why he himself abandoned his people, and permitted him to be led into captivity by the Chaldeans under shepherds, and again was going to permit him to be led by the Romans. God therefore says: Come now, O Zechariah, take on the role of a wise shepherd, and feed my sheep, which foolish shepherds both slay and prepare for slaughter: for those to whom I entrusted their care slay them, seeking their own gain, not the salvation of the sheep; and they do not grieve over this crime, as if they had committed no fault; and they sell them, and enriched by the price they praise God, saying: Blessed be God, because we are enriched; and so these shepherds do not spare the sheep, but plunder and slaughter them with impunity. Jeremiah uses a similar scheme in chapter XXIII, 4: "Woe," he says, "to the shepherds that destroy and tear the flock of my pasture!" And Ezekiel, chapter XXXIV, 2: "Woe to the shepherds of Israel who fed themselves! etc., the fat you devoured, but the flock of the Lord you did not feed." See the sayings there. Thus a Castro, and rightly, except that he himself holds these to be said of past shepherds, not of future ones, when rather, as I have said, these, being oracles about the destruction of the city, look to the future, and to future shepherds down to the times of Christ and the destruction of Jerusalem. To those wicked, impious and tyrannical ones he opposes his own pastoral care, and his equitable, pious and paternal rule. And they sold them, — namely the sheep, as if to say: These false shepherds made gain from the flocks committed to them, abusing them and their children, servants, works, fields, etc., for their own profit by force and fraud, just as if they had sold them for their own gain. It is a catachresis.
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6. And I will not spare them. — Some take the future for the past, namely "I will not spare (that is, I did not spare) them," namely the Egyptians, because they had oppressed my people; or rather them, namely the Israelites, because they made schism from me and from the house of David. For this reason I delivered them into the hands of impious kings, who plundered them tyrannically, indeed I made them rage against one another, and destroy themselves mutually through intestine hatreds, frauds and slaughters. Thus Castro. Others more rightly take the future properly as it sounds, and think it fulfilled under Aristobulus and Hyrcanus, who, when they contended for the priesthood and principality, called in Pompey and the Romans to their aid, by whom they were subdued, despoiled and laid waste: thus Theodoret. Or rather under Titus and Vespasian, when the Zealots and other Jews plundered and slew one another mutually, as Josephus testifies, book VI of the Wars, chapters II and IV. And they were delivered "into the hands of their king," that is, of their factious princes, as Vatablus says, or of Herod Agrippa, Vespasian and Titus, who destroyed all Judea. Thus St. Jerome, Albert, Hugh, Arias and Vatablus. For the Roman emperors are called kings of the Jews, both because at the passion of Christ the Jews acknowledged them as their Caesars and professed them, when they cried out before Pilate: "We have no king but Caesar;" and because the Romans subdued them by war, whether by right or by wrong, I do not dispute. And I will feed the flock of slaughter. — Theodoret, Vatablus, Ribera and others think this to be the voice of Christ to his Apostles, and the first faithful gathered from the Jews, whom he calls the poor of the flock on account of their humility, poverty and weakness, as if Christ here signified that he wished to obey and serve his Father, so that as far as in him lies he might feed the Jews, and turn away from them the wrath and calamity decreed to them by God. But this is more mystical and allegorical than literal. For according to the letter, the Prophet here, constituted by God as a shepherd in verse 4, where he heard from him: "Feed the flock of slaughter," in this verse takes up the burden of feeding, and responds to God: "I will feed the flock of slaughter." Whence from the Hebrew you would translate, and I fed, or I began to feed; our translator renders, and I will feed, so as to signify the continuation and duration of feeding. Thus St. Jerome, Remigius, Lyran and Arias. Furthermore, Zechariah was a shepherd, not a true and literal one, but a mystical and symbolic one, and he fed the Jews with these oracles, by which at the command of God the shepherd he assumes the garb and rod of a shepherd, and represents the true shepherd's duties, namely God's governance over the Jews, just as in verse 15, on the contrary he puts on the vessels of a foolish shepherd, so as to express and show his character to the people in himself. For this cause, O poor of the flock, — supply, attend to what I am about to say: thus St. Jerome, Remigius, Albert and Hugh. Secondly, Arias, Vatablus, Castro and others, as if to say, Because these sheep are destined for slaughter, and because I am constituted by God their shepherd, for this cause I will feed them, especially so that you, O poor of the flock, both from the slaughter to which the rest are certainly destined, and from the hand of your wicked shepherds I may free. Whence Arias translates: I will feed the sheep of slaughter for you, O poor of the flock, so that the Hebrew lachen is not an adverb signifying for this reason, but a pronoun signifying for you, so that lachen feminine is put for lachem masculine. He calls poor of the flock the needy in the people, especially the simple, innocent, meek and just, on account of whom God spared the rest of the impious for a time, feeding them through the Prophets and calling them to repentance. Thus Theodoret. And I took unto me two rods, — two pastoral staves, so that I might assume both the garb and the office of a shepherd. Whence he adds: "And I fed the flock." One I called Comeliness. — In Hebrew נועם noam, that is, comeliness, beauty, pleasantness, grace, amiability, sweetness, gentleness. Whence the mother-in-law of Ruth was called Noemi, and she said: "Call me not Noemi, that is, beautiful, but call me Mara, that is, bitter, because the Almighty hath filled me with bitterness," Ruth I, 20. This rod signifies mild governance through love and benefits, not through threats and punishments. Whence Vatablus: "This," he says, "was the clemency of Christ, which he used when he assumed flesh." Wherefore the Syriac translator renders: One I called Sweet, or pleasant; the Antiochene Arabic: One I called Facility, or benignity; the Alexandrian: One I called Comeliness. And I called the other Bands, — Hebrew חבלים Chabalim, that is, cords: thus the Septuagint, Aquila, Symmachus and Our Version. Hence also the Syriac and both Arabic versions translate it as rope. This signifies harsh rule, severe laws and edicts, by which the people are bound together as if by ropes, constrained, and if they sin are scourged, bound, ensnared. Now the Hebrews punctuate and read differently חבלים chobelim, that is, those binding together, sailors, governors, and by antiphrasis those scattering, corruptors. Furthermore, because inheritances were once measured out by cords, hence cord signifies by metonymy an inheritance, or the lot and portion of inheritance, which fell to each by the measuring cord. Again, cord signifies an assembly and congregation. For just as a cord is twisted together from many threads, so from many men gathered together is made an assembly and people. Whence Eusebius, book X of the Demonstration of the Gospel, chapter IV, understands by beauty the old law, which was given, he says, by a cord, that is to an assembly and people of Israel, which was a cord of inheritance, that is the lot and heritage of God. You will ask, what is this hieroglyphic of rods? what do these two rods signify symbolically and literally? First, St. Jerome, Remigius, Rupertus, Hugo and Ribera understand these two rods as two covenants, and the twofold rule of the providence of God. The former made with Noah and all men, Genesis IX, 9, which here is called beauty, because it was fitting for God to have this universal dominion over men and care for all: the latter made with Abraham and his posterity, namely the twelve tribes of Israel, Genesis XVII, 7, which therefore is called cord, or as it is in Hebrew cords, that is to say, a hereditary lot, which the Lord chose for Himself from all nations, into a people and Church, was the posterity of Abraham, or the people of Israel. Second, St. Cyril thinks that the cord represents the Old Testament, as binding, constraining, binding and scourging the Jews: beauty represents the New Testament, or the law of grace. Third, others think that by beauty are signified just and pious leaders and kings; by cord however the unjust and impious. Thus R. Moses, book II of the Directory, chapter XLIV, understands by beauty Moses, Joshua and their successors; by cord Rehoboam and his successors, partly idolaters, partly wicked. Others understand by beauty the kingdom of the twelve tribes, united under David and Solomon; by cord however the same kingdom, divided into two under Rehoboam. Others understand by beauty the kingdom of Judah, by cord the kingdom of Israel, or the ten tribes. The Chaldean adds that by beauty he understands the kingdom of Jeroboam, who vindicated the ten tribes from the tyranny of Rehoboam and asserted them in liberty: by cord, the kingdom of Rehoboam, threatening at first and tyrannical. But all these things were already past, to which although the Prophet may allude, yet he properly prophesies about the future. Wherefore Arias understands by beauty the Maccabees, the first avengers of the people, namely Judas with his brothers; by cord however their successors, who violently arrogated to themselves the royal kingdom and name. Fourth, others understand by beauty the beginning of the preaching of Christ, which was sweet and mild: by cord, the end of the same, which was threatening with destruction, judgment and hell, as appears in Matthew XXIII, XXIV and XXV. Fifth and genuinely, the rod called Beauty signifies the rule of love through consolations, admonitions and benefits, which after the times of Zechariah God exhibited to the Jews through the Maccabees, and especially through Christ. The other rod called Cord signifies the rule of terror, which God used, when He saw the Jews abuse and harden themselves by the former rod of love and gentleness, namely after the death of Christ, when He began to harass them through the Romans, and finally utterly overthrew them, so that all Jews were either slain, or taken captive and bound with cords, and then each received his cord, that is his lot and punishment according to his deserts, and therefore in Hebrew it is cords. Thus Vatablus. Therefore Zacharias signifies by both these times and both the government of God, both rods taken up, as it were God's vicar and prophet. For he himself, as a shepherd of a double rod, represents God the shepherd of a double government, namely of love and fear. That this is the meaning is evident, first, from the fact that this oracle of the Prophet is about the future, not the past. But in the future we cannot more conveniently explain, nor assign a symbol of the rod of beauty and the cord, except in the manner which I have already expounded. Second, the same thing is evident from the event of the matter itself. For first, the government of God was beautiful concerning the Jews, in the time of the Maccabees and of Christ, then terrible and destructive in the time of the Romans, of Nero and Vespasian. Third, because shortly after the Prophet says that he broke both these rods, because namely God utterly cast off and rejected the Jews, which cannot be said of any other time than that of Christ and Titus. Fourth, because in verse 13, he signifies this rod of beauty to have been broken in the death of Christ, on account of his betrayal and slaughter, because namely the Jews appraised him, and bought him for thirty pieces of silver. Morally, princes, magistrates, prelates, rectors, etc., may learn here from God's providence and government the manner of ruling, namely that as far as lies in them, they rule their subjects beautifully, that is with humanity, love, clemency, mercy, beneficence, promises and rewards. For thus there will be noam, that is, beauty, elegance and comeliness of government: for God's wisdom thus governs and rules the whole world, that it reaches from end to end mightily, and disposes all things sweetly, Wisdom VIII, 1. But if any of hard and servile disposition are unwilling to be ruled by love, let them exhibit to such the rod of the cord, by which they rule them as stubborn and brutal, with threats, fines, penalties and punishments. For this is the best method of ruling, as Zacharias here teaches, and he himself used it, proved by experience, approved equally by gentiles as by Christians. Hear their sentiments and maxims on this matter. Archytas the Pythagorean, On Law and Justice: "It is necessary," he says, "that a true prince not only know and be able to rule rightly, but also humanely. For it would be shameful for a shepherd to hate his sheep, and to be hostile to his flocks." Xenophon in the Education of Cyrus asserts, "a good prince differs in nothing from a good father. For parents also provide for their children. And Cyrus now seems to me to consult us about those things by which we can persevere in the greatest happiness to the very end." Seneca, book I On Clemency, chapter VI: "The cruelty of princes," he says, "is war; clemency, into whatever house it has come, will make it happy and tranquil; but in a royal house, the rarer it is, the more admirable. It is the property of a great soul to be calm and tranquil, and to despise injuries and offenses by overcoming them. For it is womanish to rage. Anger does not befit a king." And with some things interjected: "Most rightly do I establish the gods as an example to princes, that they show themselves to their citizens such as they wish the gods to be to themselves." Aristotle, book VIII of the Ethics: "Similar," he says, "is the comparison of a king to his subjects, of a father to his sons, of a shepherd to his sheep." Pythagoras said that a prince ought to rule thus: "That his subjects revere him more than fear him. For admiration is accompanied by reverence, fear by hatred." Thus Stobaeus, sermon 46, who adds that Pittacus thought a prince praiseworthy who effects that his subjects fear, not him, but for his sake. The same was the sentiment of Chilon, Philo, Musonius, the same opinion. Moreover, Anaxilaus of Rhegium, a prince, when asked what was the happiest thing in principality, answered: "Never to be overcome in conferring benefits." Tiberius Caesar, as Suetonius testifies, said: "It is the part of a good shepherd (such as an emperor is) to shear his flock, not to flay it." Agapetus the Deacon, On the Office of a King: "Just as the eye," he says, "is born in the body, so the emperor is adapted to the world by God, given for the administration of those things which are useful. It is necessary therefore that he look after men as his own members, that they may profit in good things, and not be struck by the stumbling-block of evils. It is truly the part of the sun to illuminate the world with its rays, but the virtue of a prince is to have mercy on the poor." Just as animals, however most robust and ferocious, are nevertheless captured and tamed by blandishments: so subjects, however alien from all humanity, are easily governed by the benevolence and humanity of a good prince, says Dionysius, Nicetas in Augustus, Plutarch in the Morals: "A musician," he says, "does not immediately cast away or cut discordant strings, but by gently tightening or loosening brings them to harmony: thus a prince gently" should correct sinners, not immediately remove them. For such a one, the scepter is a rod of correction, such rule is an honor, not a dishonor, when others disgrace the magistracy (that is, honor itself), as Cicero used to say. Whence St. Jerome, in his epistle to Pammachius: "Concerning Caesar," he says, "Tullius spoke excellently: When he wished to adorn certain ones, he did not honor them, but rather disgraced the ornaments themselves." Pliny, book XI, chapter XVII: "The king of bees," he says, "alone has no sting, or certainly does not use it. Moreover, he is larger in body and more decent in appearance, but with smaller wings than the others; thus a prince ought to be most clement, and never fly far from his own city." In God three things are eminent: supreme power, supreme wisdom, supreme goodness: a king is the earthly god; let him therefore fulfill this trinity to the best of his ability. For power without goodness is mere tyranny, without wisdom it is ruin, not rule. Let him therefore take care to be wise, and strive as much as possible to benefit all: for that is goodness, and power should serve him for this, so that as much as he wishes to benefit, he is also able to, indeed let him wish more than he is able: moreover, let him wish to harm as much less as he is able to harm more. As God established the sun, the most beautiful image of himself, in heaven, so a prince on earth. But nothing is more common than the sun, which imparts its light to other celestial bodies as well; thus a prince ought to be most exposed to public uses, and have the native light of wisdom at home, so that even if others are blind in some respect, he himself may never be deceived. What the heart is in man, this the prince is in the republic: just as therefore the heart breathes spirit and life to the other members, so also the prince to his subjects: what the physician is in the city, this the prince is in the republic. Thus Plutarch in his Morals. Moreover Claudian in the Panegyric celebrates the liberality of Probus thus: That headlong hand surpassed the Iberian rivers, Vomiting golden gifts. "It is liberal to sow a benefit, so that you may reap the fruit," says Cicero going into exile. "The most important dowry in a prince is liberality and clemency," says Pomponius Laetus in his work on Diocletian. Demosthenes, when asked "what would make men like God," answered: "To act kindly." Thus Maximus in sermon 8. Xenophon used to say it was far more excellent to leave behind a multitude of benefits than of trophies: thus Stobaeus in sermon 46. Thus glorious was Cyrus, who said that friends to whom he had given much were the treasures of his riches, says Xenophon; Alexander, Julius Caesar, Augustus, Constantine were most liberal. Ptolemy was named Euergetes from his benefits. Philadelphus used to say "it is more kingly to enrich than to become rich," says Aelian. King Antigonus used to say "a kingdom is nothing other than a splendid servitude." And indeed, if you look into the matter more deeply, what is principality, what is the Cardinalate, but purple servitude, which serves the convenience of the faithful with splendor? Are you amazed? The Supreme Pontiff, who is the apex and summit of princes and the purple-clad, is nothing other than the servant of the servants of God: for he bears this title before himself and glories in it. Indeed, on the tomb of Adrian VI, the Pontiff and teacher of Charles V, in the Vatican, this inscription was carved: "Adrian VI lies here, who in his life considered nothing more unfortunate than to rule." Thus P. Jovius in his Life. Moreover, the rod noam, that is, of beauty, comeliness, pleasantness, elegance, grace, demands much from a prince and prelate. First, humility, so that he may lower himself to the infirm, even rustics and the poor, and may hear their complaints and grievances before others, and may heal them. Second, affability, so that he may show himself affable, courteous and kind to all, may turn away from no one, or address anyone harshly. Third, equanimity, so that he may bear the infirmities and murmurings of his subjects equanimously, may not be angry at them, may not be disturbed, but may tolerate them, as a mother tolerates the foolishness of her infant. Fourth, magnanimity, so that like an angel superior to human affairs he may rule men, as a pedagogue rules boys: may never lose heart, even if he sees many opposing or resisting his pious endeavors, but may gently and firmly bend all to the rule of equity and piety. Fifth, patience, so that he may constantly bear the labors, troubles, and hardships of rule. Sixth, kindness and beneficence, so that he may reward beyond merit, punish short of what is deserved. Let him be like a bee, which everywhere pours forth honey, but brings forth its sting against enemies only when necessary: thus let a prince do good to all, harm to none, and avenge not his own injuries, but those of the commonwealth alone. Seventh, candor of soul and gentleness, by which he may soothe and console the afflicted, the sorrowful, the fainthearted, the melancholic. Eighth, charity, which he may breathe upon all everywhere, even upon enemies, so that he may appear to have a heart dilated with charity toward all, full and burning. Ninth, cheerfulness, urbanity, grace in speaking and acting, by which he may speak graciously, act, and command rather by hint than by command, rather by example than by word: let him anticipate the deserving with honor and beneficence; let him stimulate the undeserving to duty by hope and promises. Such was Christ (of whom Zechariah speaks here especially), as is evident from Isaiah XLII, 1 et seq., and Isaiah XI, 1 et seqq., and Matthew XII, 48 and elsewhere. Such were St. Peter, St. Paul, St. John. Such were St. Athanasius, St. Basil, St. Gregory, St. Augustine. Such in the Society we have had and have (praise be to God) St. Ignatius, St. Xavier, Father Laynez, and others, who exhibit and instill to all sincerity of soul, eagerness, joy, and beneficence, so that they always appear to pour forth honey to all, never gall.
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8. And I cut off three shepherds. — Who are these three? First, St. Jerome, Remigius, Albert, Hugh and Ribera understand them to be Moses, Aaron and their sister Mary the prophetess: for Moses was the shepherd of the people in civil matters, Aaron in sacred matters, Mary presided over the women, Exodus XV, 20. For in the same first month, namely March, in which Mary died, the sentence of death was brought forth by God against Moses and Aaron, Numbers XX, 1, who also shortly after in the same year, which was the fortieth from the departure from Egypt, died, namely Aaron on the 1st day of the 5th month, namely July, Numbers XXXIII, 38; but Moses on the 7th day of the month Adar, that is February, Deuteronomy XXXIV, 7. The Prophet indeed alludes to this as it were to the past, but intends to prophesy something else concerning the future. Second, others understand the first three kings of Israel, namely Saul, David and Solomon; others, as Lyra does, Joram, Ahaziah and Jezebel, whom God slew through Jehu. Better does R. David understand three sons and kings of Josiah, namely Jehoahaz, Jehoiakim and Zedekiah, whom God deprived of the kingdom through the Chaldeans within 22 years. But all these had already been cut off long before: however, this Prophet prophesies concerning the future: for he relates how he himself, constituted as shepherd by God, fed and ruled the people by means of two staffs, so that by this very thing he might represent the people as henceforth to be ruled by God in two ways. Wherefore third, more aptly does Arias understand three shepherds to be Judas, Jonathan and Simon, brothers of the Maccabees, whom God removed within one month of years, that is within thirty years; but under these three understand their successors and the other princes of the people even unto Christ. For they ruled the people for one month, that is for a short time, with the staff of beauty, and with it, on account of the iniquity and rebellion of the people, especially while it resisted Christ and slew him, they were cut off by God, as follows. He alludes to the shepherds of flocks, who, hired to feed it, either broken by the untamed ferocity of the beasts or by excessive labour, resign the office of shepherd in the first month and depart from the flock. For thus God often sent to the Jews good shepherds, that is princes, prophets and pious pontiffs, one after another continually; but these either, overcome by the stubbornness and malice of the Jews, abandoned their office, or were consumed by weariness and labour, or were slain by the Jews, as Christ reproaches them Matthew XXIII, 37. Wherefore God, wearied of submitting such shepherds to this office, and as it were overcome by disgust, determined to cut off and break all of them with the staff of beauty, and to leave the people as an untamed flock to itself, so that without law and king it might wander wherever it pleased. Mystically, Christ, instituting the Church as a new commonwealth of God, within one month, that is in a short time, removed the threefold shepherds of the old law, namely princes, prophets and priests: thus Theodoret and Vatablus. And my soul was straitened (in Hebrew ותקצר vattictsar, that is was narrowed, as if to say: My soul was straitened and as it were contracted by reason of distress and sorrow) in them, — that is on account of them (for the sake and respect of the Jews), and therefore I took away from them the three shepherds already mentioned. Symmachus and Theodotion translate: My soul was disheartened; others: It loathes in them. For their soul also was weary in me, — namely in my worship and in the obedience of my law, as if to say: Now they were obedient to me, now disobedient, now they worshipped me, now their own desires. Whence the Chaldean: Their soul abhorred my worship; I shall therefore abandon them, because they first abandoned me: I abhor them, because they first abhorred me. Whence the Septuagint: Their soul roared against me; Aquila: Their soul became unripe in me; that is harsh, bitter, sour (for such are unripe fruits, for example pears and apples), or it rejected me and vomited me forth, just as the mouth and stomach reject and vomit forth raw and unripe fruits; Symmachus: Their soul prevailed against me; Zurich: Abhorred me; Vatablus: Abhorred me; others: Was dissolved in me: others: Loathes in me. For the Hebrew בחל bachal, by metathesis alludes to חבל chabul, that is to bind: for we bind and wrap up stomachs and limbs dissolved and weakened by pain; whence R. Moses in the place cited a little before thinks there is an allusion to the second staff, which in verse 7 is called chobelim, that is scattering, demolishing, as if to say: Because these shepherds are chobelim, that is scattering my flock, therefore my soul bachala, that is abhors them. Better shall we say there is an allusion to חבלים chebalim, that is cords, as if to say: Because their soul bachala, that is abhorred me, hence I will give it a staff chabalim, that is of cords, and as it were a guilty one my people and my shepherds, who ruled my people with dignity and love, and I brought in another by which I ruled them with cords and whips, as if they were slaves, indeed as if they were oxen and asses. And so this rod of dignity was symbolically, in the literal sense, broken and shattered through Zechariah, so that by the very deed he might represent that in the death of Christ the rule of love, by which God had ruled the Jews up to that point, was to be broken. That I might make void my covenant which I made with all peoples. — Hence St. Jerome and others think that this rod of dignity signifies the covenant of God with Noah, and with all peoples born from him immediately after the flood, which He rescinded shortly after on account of their idolatry and infidelity, when, leaving and cutting off the other peoples, He entered into another and peculiar covenant with Abraham alone and his posterity, namely the Israelites, Genesis XVII, 2. But even if the Prophet alludes to this, nevertheless he properly prophesies of the future, namely that the covenant and the pleasant and agreeable rule by which He ruled the Jews and was about to rule them, was to be broken on account of their rebellion in the death of Christ. For then the Jewish covenant and the Old Testament were made void. You will say, how is this said to be made with all peoples? for it is established that it was made with the Jews alone. I answer, because then there was no other covenant of God in the world than this Jewish covenant, and therefore whoever of the gentiles wished to be partakers of this covenant of God, ought to become proselytes and embrace Judaism. Secondly, because the covenant previously made by God with Noah and all peoples was transferred to Abraham and the Jews, and remained in them; and so as to its origin it was made with all peoples, equally as to its consistency and state; for the peoples were not excluded from this covenant, but rather included: for they could receive Judaism, and thus insert themselves into this covenant, especially because it was said to Abraham, the founder of this covenant, by God: "In thy seed shall all nations be blessed," Genesis XXII, 18.
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11. And so the poor of the flock knew, — that is to say, "So," that is from that manner of governing of mine, the humble and meek shall know, namely the Apostles and other faithful who keep God's will, and they shall say in admiration, the word of the Lord, that is the command and work of the Lord, which does not allow the impious Jews to go unpunished. They therefore praise this word of God, just toward the Jews, but merciful toward themselves; just as formerly Abraham, Isaac and Jacob knew and praised my judgment, by which the covenant made in Noah with the peoples was rescinded on account of their infidelity and apostasy, and a new one was made with Abraham and his posterity. Note: who keep me, that is for my sake, supply my precepts. Whence Pagninus and others translate: Who keep me, namely as a most precious treasure, by which they are abundantly rich, although otherwise they are very poor; the Chaldean: Who keep my will; the Zurich: Who observe me, that is my mouth, my commands and precepts; the Septuagint: Sheep which are kept for me; for he who is the peculiar possession of God, so that he can say with the Apostle: "I live, now not I, but Christ liveth in me," to him in turn God is the peculiar possession, lot and portion, and he can say to Him: My portion is the Lord: "The Lord is the portion of my inheritance and of my cup, thou art he that wilt restore my inheritance to me," Psalm XV.
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12. And I said unto them. — Namely to the poor of the flock, says St. Jerome, who wished to retain me desiring to depart from pastoral care, and consequently I said the same thing to all the others of whom I was shepherd, as if to say: I said to the Jews: If you desire me as your shepherd, establish for me the price and reward of my care and labor: if not, be at rest; I likewise will rest from your care and will depart: for a shepherd does not feed the flock for nothing, but demands a just compensation for his pasturing. Zacharias said and did all these things, not in reality, but mentally through an imaginary vision, says Vatablus; for it seemed to him (God representing this to him in his mind) that he was saying these things, and demanding the price of his pastorate, and the Jews were establishing for him the price of thirty pieces of silver, which when it seemed vile, by the command of God he cast it to the potter, so that through this vision he might symbolically represent the price at which the Jews valued Christ and his works in feeding them, when they valued him at thirty pieces of silver, and bought him from Judas, so that they might kill and crucify him as a false shepherd, indeed a tyrant. For Christ, the shepherd of the Jews, fed them with the rod of beauty, which was therefore broken and cut off by God at his death. Therefore Zacharias says in the type and person of Christ: "If it be good," etc., as if to say: If it seems just to you, O Jews, to assign and give a just and due reward to me, your God incarnate for you, and feeding, teaching and ruling you in assumed flesh with supreme beauty and condescension, namely the highest thanksgiving, obedience, honor and worship; "and if not," as if to say: If this does not please you, I do not compel you: for I have no need of your reward, worship or praise. That this pertains to Christ according to the letter, St. Matthew teaches in chapter XXVII, 9. Wherefore from this place the exposition of the two rods which I assigned at verse 7 is plainly confirmed; applying them to Christ and his times: for Zacharias here represents Christ, both in person and in his deed, says a Castro. For just as he demanded a just price for his pastoral office, namely faith and piety from the heart: and for it there was given to him a vile price of thirty pieces of silver: so Christ demanded from the Jews that for his office of evangelizing they should believe in him and that he should be held as the Messiah and Son of God. But they valued him at the price of thirty pieces of silver. And just as therefore the Prophet, being indignant, cast away the price and those who gave it; so Christ cast away the Jews, and delivered them to the Romans to be devastated. And they weighed — in a balance to just weight. For formerly money was not stamped, but was weighed to a certain weight, for example in payment for a thing they gave so many drachmas, ounces, pounds, talents of gold or silver. Hence also afterwards when money was stamped, it had to be of certain weight, and still ought to be. Wherefore the shekel, which was the common coin, so that it might be just, had to weigh 4 drachmas, as I said in Exodus chapter XXX, 13, as much as 4 Roman julii weigh, or 4 Spanish reales. Hence also שקל scekel, that is shekel, is said in Hebrew from שקל scakal, that is to weigh, to ponder. The shekel therefore is the same as weight, namely a certain weight of gold or silver. Thirty pieces of silver, — namely shekels, say Maldonatus, Pererius, Salmeron and others in Matthew XXVII. Christ therefore appears to have been sold by Judas for 30 shekels, that is 30 Brabantine florins, at which price the life of a slain servant was valued, and was to be redeemed by the slayer, according to the law of Exodus XXI, 32. Therefore Christ and his life are here equated by Judas and the Jews to a servant and his life. But because Jeremiah, cap. XXXII, 6, distinguishes the stater, that is the shekel, as the Hebrew has it, from silver pieces; for he says: "I weighed him the money, seven stateres, and ten pieces of silver;" and because Budaeus, lib. V De Asse, whom Suarez, Ribera and others follow, asserts that he saw at Paris a coin by which Christ was sold, and that it weighed only two Attic drachmas, or two julios, or two Spanish regals; hence it seems more probable that the silver piece was half a shekel, and double a denarius. The silver piece therefore is two julios, or two regals, namely half a Brabantine florin. Wherefore Christ, sold for 30 silver pieces, was sold for 15 Brabantine florins, or six crowns, that is six Roman gold coins. In this opinion I was more confirmed at Rome, where in the temple of the Holy Cross in Jerusalem, with a part of the holy cross, a nail and thorns brought there by St. Helena, I saw one coin from these 30 silver pieces for which Christ was sold. For this is like two Regals, indeed smaller than a double Regal of ten asses, or stufers, but somewhat thicker. Hence also Zechariah calls this price by irony decorum, that is unbecoming and most vile. Note: Because Christ was sold for so vile a price, hence by this humiliation of himself and vile estimation he merited to become and to be the price of our redemption, and likewise of sin, which in like manner values and appraises a vile thing with God. For the sinner values, weighs and esteems one morsel of food, the theft of one florin, one base concupiscence, a point of honor, etc., with God the best and greatest, indeed before God and in preference to God, and thus prefers it to God himself, and chooses it before him; to whom, in order to satisfy for such great injuries and contempt of God, Christ therefore willed to be sold for a similarly vile and unworthy price, that he might morally teach us to bear patiently our own contempt, insults and reproaches. For who despises and vilifies us so much that he does not esteem us at more than thirty silver pieces, for which Christ was esteemed and vilified? For this was a most grave ignominy and injury to Christ, as the Son of the living God, and Lord of all creation, whose property it is to be inestimable: because his value and dignity is infinite in every way. The injury was increased by the fact that he was sold by a disciple, whom he had chosen as an Apostle from so many millions, and that to the most bitter enemies of Christ thirsting for his blood: for such were the Scribes and Pharisees. Hence his type was Joseph, who was sold by his brothers to the Madianites. Hence that grave complaint of Christ, Psalm LIV, 13: "For if my enemy had reviled me, I would verily have borne it, etc. But thou," O Judas, "a man of one mind, my guide and my familiar, who didst take food sweetly with me, in the house of God we walked with consent." Tropologically Christ willed to give us an example of heroic and supreme humility, meekness, patience, charity, etc., to be imitated and practiced; and namely for prelates to tolerate, indeed to care for difficult, wicked and rebellious subjects. For in as much as they increase the burden of governing, in so much do they increase the merit of virtue; and, as St. Bernard says in epistle 37: "In as much as thou art burdened, in so much dost thou gain." Thus St. Martin did not wish to deprive Briction, his clerk and constant detractor, of his office, saying: "If Christ suffered Judas, why should not I suffer Briction?" By this patience and humility he so conquered him that he changed his tongue and life, became holy, and succeeded St. Martin in the Episcopate. Witness is Sulpitius, dialog. 5 De Vita S. Martini, who also adds that all these things were preached to Briction by Martin. Tropologically, they sell Christ for a vile price, who traffic in and sell the sacraments, benefits, justice, chastity, etc., for a temporal price: for Christ is truth, justice, chastity. Thus Salmeron in Matth. XXVII. And St. Bernard in serm. 1 De Cœna Domini: "What," he says, "is it to sell? to alienate. He sells the Lord, who alienates the Lord from himself. O disciple of Christ, the devil seeks to tear thee away, to draw thee out of the flock of the Lord. See that thou consent not to him. He wishes to kill thee. Beware of purses; the pits of the devil are snares: Judas while he thirsts for gain, stretches toward the snare; while he loses life, he gains death."
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13. And the Lord said unto me: Cast it to the potter. — In Hebrew יוצר iotser, commonly signifies a potter, who from clay or earth shapes and forms vessels or statues. Whence Aquila, as testified by Eusebius lib. X Demonstr. IV, translated it, plastēs; the Zurich Bible, Arias and Clarius, potter. Secondly, iotser generally signifies one who from bronze, gold, silver, or some other metal, or material fashions something, for example an idol or statue. Whence the Septuagint and Symmachus translate: Cast them to the founder, that is to the founder, namely to the moneyer, or to the silversmith, or goldsmith, who weighs and strikes, or founds coin, and estimates its value, so that he, to whom it belongs to estimate the value of money, may judge whether this be worthy of my person, as much as of the price of my labour and pastoral office. Hence St. Jerome translated, potter, which name is common to both potter and founder: "For plastēs and maker, says St. Jerome, I once interpreted potter, compelled by the ambiguity of the word, because potter and maker signify one thing by one word." Thirdly, the Chaldean, R. David, Pagninus and Vatablus think that יוצר iotser is put for אוצר otser, that is treasurer, or prefect of the treasury, namely of the temple, or house of the Lord. All these versions tend to the same thing. For God here commands Zacharias by an imaginary vision to cast indignantly these thirty pieces of silver which the Jews had assigned to him as wages into the temple at the feet of the priests, especially the treasurer of the temple, so that they might estimate the vileness of this price, and this for the purpose that by this very deed he might represent the sale of Christ, and the vileness of the price at which Christ was bought, and His most innocent blood unto death, and therefore the priests would not put it into the corban, but would give it to the potter, so that from him they might buy a field for the burial of strangers, Matt. XXVII, 7. Note first, that all these things were done by a vision. For Zacharias seemed in imagination to demand the price of his labour from the Jews, and they assigned to him thirty pieces of silver, but then he cast them into the temple at the feet of the treasurer. The reason was that by this vision he might represent the real casting of the pieces of silver into the temple, by which Christ was sold, done by Judas. That it was a vision, not a real reception and casting of thirty pieces of silver, is gathered from the fact that Zacharias was not a shepherd, but a prophet of the people. Whence the price of a shepherd could not be exacted from him; and if he had demanded a reward for prophesying, that is for preaching, certainly not so vile a one, but a decent and honest one would have been assigned to him. For the people held Zacharias in honour and veneration: for at his prophecy and insistence they built the temple, so laborious and splendid, as is evident from I Esdras, cap. V, 1. Thus Ezekiel cap. I, did not in reality see the chariot of the cherubim of God, but by a vision. Thus Isaias, cap. VIII, 3, went in unto the Prophetess, and she bore, not in reality, but by a vision. Hence the Prophets were called Seers. If anyone, however, should contend that these things were done by Zacharias not by a vision, but in reality, to represent in reality the sale of Christ, I will not draw a contentious rope with him, nor will I resist, especially because Zacharias seems in reality to have taken up two pastoral rods, one of which he called Beauty, the other Bands; and then in reality to have put on the garments of a foolish shepherd, as he himself says in verse 15 that he was commanded by God. For in like manner Isaias, cap. XX, in reality went naked, so that he might in reality represent the nakedness and spoilation of the people. Similarly Ezekiel, cap. IV, in reality depicted the siege of the city on his side, and ate dung of oxen, and slept 390 days on one side, so that he might in reality represent the siege of Jerusalem, and its famine and duration. Similarly Osee, cap. I, in reality took a harlot, and begat of her children of fornications, so that he might in reality represent the mystical fornication, that is the idolatry of the people. The Prophets did many such things and more portentous, because they were made by God a portent to Israel and the world, as Isaias says cap. VIII, 10. Nor should it seem strange that the people assigned so small a price to Zacharias, both because they were impoverished: for they had recently returned from the Babylonian captivity, and had made great expenses in the building of the temple, the walls of the city, and their own houses: and because they did this by the instinct and direction of God, to represent the vile price at which posterity would estimate and buy Christ. Note secondly: Zacharias here, as it were in a comedy, sees and acts in a person, not his own, but that of Christ: for he assumes the person of Christ here, and represents him symbolically and hieroglyphically. Concerning Christ therefore these symbols of his are to be explained literally. For just as in a comedy an actor who plays the person of St. Lawrence signifies literally the sayings and deeds, not his own, but of St. Lawrence, so also here Zacharias, as it were an actor, represents on the stage the sale of Christ through these symbols of his. Note thirdly, to Zacharias representing Christ it is said by God: "Cast it," whereas Judas cast the silver, not Christ: which Christ indeed by his innocence, and by the prediction of Judas's betrayal, pricked and impelled his conscience, so that he would bring back and cast the silver in the temple. For when he saw Christ sold by him, now to be delivered by the Jews to death, returning to himself, though late he repented and grieved, that by his own betrayal he was the cause why Christ would be put to death, whose innocence and charity he had been an eyewitness to for three years, and whom he knew to be a prophet and a divine man, and therefore Christ had foretold him this betrayal of his. Whence the sanctity of Christ and his prediction, and consequently the conscience of so monstrous a crime impelled him to cast the silver, and to confess his crime publicly before the priests his accomplices, saying: "I have sinned in betraying innocent blood." To Zacharias therefore it is said: "Cast it," that is, foretell that the price of the sold Christ is to be cast by Judas: but to Christ, to whom Zacharias is the antitype, it is said: "Cast it," that is, compel and force by your power, and by the goads of conscience fixed in Judas, that he, repenting of his crime, cast the price by which he sold you, God and his Lord, with monstrous sacrilege, so that they themselves might see together the monstrosity of their simony, by which they bought the Holy of Holies for so vile a price, and therefore that price, as being the vilest price of divine blood, they do not assign to the vessels and uses of the temple, but distribute it to the poor, and attribute it to the burial of strangers. Note fourthly: just as in comedies, symbols and parables certain things are added for the elegance of the comedy, symbol, or parable, which do not befit the thing signified, and conversely certain things are in the thing signified which in a comedy or parable are passed over in silence, indeed sometimes cannot be represented, because the type does not in all respects correspond to the antitype: so it happens here also. For first, Zacharias here, as it requires, so also receives the price: but Christ whom he signifies, indeed exacted the price from the Jews; yet he received it, not himself, but Judas his betrayer. And so here the unworthiness of the antitype far exceeds the unworthiness of the type. For that Christ was valued by the Jews at thirty pieces of silver, but these were given not to Christ, but to Judas his betrayer, is far more vile and unworthy, than that Zacharias was valued at thirty pieces of silver, when he himself received them, that is, through the vision seemed to himself to receive them. Secondly, Zacharias cast the silver as an unworthy price of himself to the potter, or potter, and does not express why, or what was done with them; but St. Matthew expresses these very things, namely, that they were given to the potter for this reason, so that a field might be bought by him for the burial of strangers, and he adds that this was done by the will and decree of God, saying: "And they gave them for the potter's field, as the Lord appointed to me." Thirdly, Zacharias, indignant that so vile a price was given to him, cast the silver: but Christ, just as he did not receive the price of himself, so neither did he cast it; but Judas himself did, and that not from indignation at so vile a price, but from the conscience of the crime and repentance of the deed. The cause of these disparities is, that it was not fitting, indeed it could scarcely happen, that the holy Prophet acting the person of Christ, should at the same time act the person of Judas the betrayer, and assume his deeds and crimes upon himself: he represents them therefore by assuming the person, not of Judas, but of Christ. What Christ suffered in this sale, this Judas did and inflicted upon him. Wherefore although it is certain that Zacharias here foreshadowed the sale and price of Christ, and as it were represented it on the stage, yet on account of the disparities already mentioned, many think that St. Matthew in chapter XXVII, 9, where he teaches that the same thing was predicted by the Prophet, does not cite this passage of Zacharias directly and properly, but of Jeremiah. For he says: "Then was fulfilled that which was spoken by Jeremiah the prophet, saying: And they took thirty pieces of silver, the price of him that was priced (Tertullian, book IV Against Marcion, chapter XL, reads honored, that is, adorned, as if it might respect the worthy price, of which Zacharias speaks presently) whom they priced from the children of Israel: and they gave them for the potter's field, as the Lord appointed to me." For these words differ greatly from these words of Zechariah: "And they weighed for my hire thirty pieces of silver. And the Lord said to me: Cast them to the potter, a goodly price, at which I was valued by them. And I took the thirty pieces of silver, and cast them into the house of the Lord to the potter." Since therefore they are not Zechariah's, they appear to be Jeremiah's: for the name of Jeremiah is read constantly in St. Matthew by the Latin and Greek Bibles, both modern and ancient, with few exceptions. For in Rome in the Angelica Library of the Hermit Fathers of St. Augustine I saw ancient manuscript Bibles, in which the name of Jeremiah was lacking. Whence since these words are not found in the prophecy of Jeremiah which now exists, many think that they once existed in it, and were erased by the Jews: or rather that they were written in some other book of Jeremiah, which has been lost. Whence St. Jerome, in chapter XXVII of Matthew: "I read," he says, "recently in a certain Hebrew volume, which a Hebrew of the Nazarene sect offered to me, an apocryphal work of Jeremiah in which I found these words written exactly." The same opinion is held by Origen in tract. XXXV on Matthew, Tertullian in book IV Against Marcion, chapter XXXIX, Eusebius in book X of the Demonstration, chapter IV, St. Augustine in book III On the Harmony of the Gospels, chapter VII, and a Castro here. Others, however, on the contrary think that Matthew cites these from Zechariah, and that through the carelessness of scribes the name of Jeremiah crept in for it, both because the Syriac, and some Latin codices of the Gospels, once according to the testimony of St. Augustine in the place already cited, did not have the name of Jeremiah. The same testify Lyra, Rupert and others, whom Francis Lucas cites in the Notes on Matthew chapter XXVII. Then because the Evangelists cite the Prophets sometimes not as to the words, but as to the sense, especially because Zechariah here acts as it were a comic actor of Christ to come: but a comic actor, just as he represents in a comic and theatrical manner the words and deeds of the past, so much more the future. What therefore Zechariah symbolically, obscurely and concisely after his manner sketched as future in Christ, this St. Matthew narrates distinctly, clearly and at length as fulfilled in the same. This probable opinion is held and followed by St. Jerome, Baronius, in the year of Christ 34, Jansenius, Maldonatus on Matthew XXVII, Suarez, III part. vol. II, disp. XXXIV, sect. 1, and other men of great judgment. Goodly,—that is to say, Truly an excellent and worthy price this is of my labor. It is irony. Similar is that of the Poet: Truly an excellent praise and ample spoils you bring back. He alludes to the rod of beauty verse 7, and fixes upon it pathetically an antithesis, that is to say, I ruled you with the rod of beauty in a beautiful manner: you repay me an unbecoming and unworthy reward. I have exhausted all my love and beneficence upon you: you value me and my labor and love at no more than thirty pieces of silver. This namely is the worthy price of my beauty and love, this is the worthy reward of such my condescension. Morally, let the priest, the religious, the Christian who is stingy and slothful in the worship and service of God, think that the same is said to him and reproached by Christ: I gave my life and soul for you: you scarcely wish to move a foot beyond what is required, moved by my love. I sweated blood and water for you; you fear to emit even a drop of sweat for me in the gain of souls, in the duties of obedience. I humbled myself below the angels and all men, you refuse to be postponed even for one on my account. Is this namely the worthy price of my charity, humility, patience, which you repay to me? Let therefore the holy and fervent soul say to Christ: O you who have pitied our labors excessively, excessively, O our own, yourself mindful of nothing. Neither the human race, nor the machinery of so great a world, nor a reward worthy of so great a labor was. Namely the eternal offspring of the eternal Father, made man, that we sinners might not die, has gone? "O hard," says St. Bernard, sermon 2 On Pentecost, "and hardened, and obdurate sons of Adam, whom such great kindness does not soften, such a flame, so great an ardor of love, so vehement a love, which for vile burdens expends so precious a reward. For he did not redeem us with corruptible gold or silver, but with his precious blood, which he poured out abundantly: because abundantly the waves of blood from the body of Jesus, through five parts flowed forth."
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14. And I cut asunder my staff. — Just as in verse 10 he broke the former staff called Beauty, which signified the sweet and mild government of love, because the hard and rebellious Jews rejected it; and he took up another called Bands, which signified the government of terror and scourges, namely that it ruled them as servants with beatings and whips (in which manner he ruled them after the death of Christ for forty years until Titus, during which the Jews suffered various disasters from the Romans and other nations, many of which Josephus describes in his seven books On the Jewish War; for these were preludes to the final war and destruction): so when he saw that they were not amended even by these, but rather hardened themselves completely in their sins, he breaks this staff likewise, and lays down their care and government, and abandons them. This happened after the death of Christ about the fortieth year, when he delivered the Jews to Titus and the Romans to be laid waste, and caused their commonwealth, kingdom, nation, church, religion, city and temple to be utterly overthrown. Thus St. Jerome, Theodoret, Albert, Hugh, Lyran, Ribera and others. That I might break the brotherhood. — The Septuagint, covenant; the Zurich Bible, fraternal unity, that is, brotherly and fraternal friendship, which had existed between Judah and Israel under David and Solomon, namely between the two and ten tribes. He alludes to the schism by which Israel under Rehoboam withdrew from Judah and the house of David, and made for itself a king, Jeroboam, and new gods, namely golden calves, for which he erected temples in Dan and Bethel: but by this he signifies the future dissolution, dispersion and ruin of the Jewish commonwealth. For in the time of Christ, Hyrcanus and Aristobulus, brothers contending for the principate and pontificate, were the cause why Pompey invaded Judea. And after Christ, properly by Titus and the Romans was the brotherhood dissolved, that is, the fraternal unity and society of Judah and Israel, by which they had previously under one leader, and one religion and law conspired in one Church and commonwealth. For Titus completely dissolved and overthrew this, and expelled the Jews from their homeland, and scattered them throughout the whole world. So completely was their brotherhood and kinship dissolved at that time, that they themselves are ignorant of it, and know not from what tribe or family they are descended. He names Judah and Israel, both because he alludes to the schism which Israel made from Judah under Rehoboam: and because many of Israel, that is, of the ten tribes in the schism of Rehoboam joined themselves to Judah, or after the schism returned to union with Judah, whose union and society was completely dissolved by Titus: and finally, because mystically Judah, that is, confessing, represents the faithful Jews, who embraced Christ, and were saved by him both in soul and body; for they escaped the destruction of Titus, because warned by God, they departed from Jerusalem before the siege, as I have said elsewhere from Eusebius. But Israel the schismatic represents the unfaithful Jews, who rejecting Christ were slain by Titus, so that the sense is, as if he said: Just as under Rehoboam God and the house of David and Judah cast out from his Church, kingdom and temple Israel, that is, the ten schismatic tribes: so the same God through Christ, who is the typical David, will separate to himself the believing Jews from the unbelieving and unfaithful, both in the slaughter of Titus, and in the day of judgment, both particular and universal, when he shall adjudge the faithful to heaven, the unfaithful to hell, so that the faithful may be sons and heirs of God, but the unfaithful children of the devil. Thus St. Jerome, Theodoret, Hugh, Ribera and others.
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15. Yet take. — Hitherto the Prophet has acted as a wise and good shepherd, so as to represent God as the shepherd of the people, and the shepherds to be sent by Him, for example the Maccabees, and especially Christ, who were to rule the Jews with the rod of beauty, that is with paternal love and care; and the rebellious with the rod of the cord, that is with terror and threats, to scourge them. Now God commands him to act in the opposite manner, and to put on the character of a foolish and wicked shepherd, who cares for himself alone, and neglects the flock; so as to show that the Jews were about to fall into such shepherds, because they would reject God as the best shepherd, and the vicars sent by Him. In a similar way, Christ alluding to this, John X, calls Himself the good shepherd, who watches over the entire flock, and gives His life for the sheep, and sets Himself in opposition to the hireling, who seeks his own advantages; therefore when the wolf comes he flees, and allows the sheep to be torn by it. So also Ezechiel, chapter XXXIV, at length censures the false shepherds of Israel, describes their ways, and finally at verse 25, promises that God, having removed them, will raise up a true shepherd, Christ the Lord. The vessels of the foolish shepherd. — The Septuagint, the unskilled; the Chaldean, of the unwise ruler, not speculatively, but practically, namely one who rules the flock unskillfully and foolishly, because he is wise and provides for himself alone. By foolish therefore understand here the wicked, the criminal, the rapacious, the cruel one who benefits himself, harms the flock, nay rages against it, and despoils it, plunders it, afflicts it. Thus Theodoret, St. Cyril and others. So the sinner is called foolish throughout in Proverbs chapter XV, 5: "The fool scorneth his father's discipline." For the fool is senseless, one destitute of the use of reason, who speaks and acts foolishly. But what is more foolish than the sinner, who acts against the dictate of right reason, against the law, against honesty, against virtue, against the will of God, who for fleeting pleasure sells eternal glory, and willingly hurls himself into the fires of hell? Now his vessels, that is his instruments, are the same as those of the good shepherd, say St. Jerome and Lyran, namely the staff, the wallet, the pipe and the whistle; for by the song of the pipe the shepherd soothes the sheep, so that they may more sweetly pluck and swallow the pastures, even the bitter ones. For this shepherd seems to have had the external appearance of a good shepherd, but not his internal sense. Whence he soon calls him an idol of the shepherd. Better others judge that "the vessels of the foolish shepherd" differ from those of the good one: for the good one carries the foot, by which he throws a clod at the sheep that stray, so as to drive them back to the flock; the bad one carries a staff, which he throws at the sheep to break their legs: the good one carries a knife, by which he cuts pasture for the sheep; the bad one a sword, by which he slaughters and tears them: whence follows: "A sword upon his arm." The good one keeps in his wallet the pasture of the sheep, as well as his own; the bad one his own only, and a snare to strangle the sheep: the good one calls the sheep with a whistle; the bad one scatters and drives them away with a horrible cry: the good one carries in his wallet an ointment, by which he anoints and heals the wounded sheep; the bad one poison, by which he kills them: the good one with a pipe or horn by singing invites the sheep to feed cheerfully; the bad one plays the lyre for himself alone, as I have seen in Italy some idle rustics and shepherds carry a lyre instead of a mattock or foot, and be lyre-players known to themselves, but to others gaping and hoarse. Thus St. Cyril. These therefore are the instruments which Zacharias assumed and put on by the command of God, so as to represent the wicked shepherd.
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16. Behold I will raise up a shepherd. — Note here that God creates shepherds, not only good ones, but also evil ones on account of the sins of the people, so that through them He may punish the people. For just as He often gives riches to the wicked, so also does He give honors and prelacies. You will ask, who was this impious shepherd? First, Theodoret thinks it was Antiochus Epiphanes, who raged against the Jews. Second, Arias thinks it was Herod of Ascalon, who, being a foreigner, thrust himself into the kingdom of the Jews, whose cruelty is evident from the slaughter of infants and the murder of his own sons. Third, de Castro thinks it was Titus and the Romans; for the Jews were delivered to them, because they would not obey Christ the true shepherd sent by God, just as He had formerly delivered them to Shalmaneser and Nebuchadnezzar to be governed, because they had rejected the rule of God. For these are called shepherds in Scripture, as in Jeremiah chapter VI, 3: "Unto her shall come the shepherds," Nahum chapter III, 18: "Thy shepherds slumber, O king of Assyria;" Isaiah chapter XLIV, 28: "That say to Cyrus, Thou art my shepherd." But truly Titus and the Romans were not foolish shepherds; for by their counsel and patience they occupied the empire of the world, as it is said in I Maccabees chapter VIII, 3. Fourth and genuinely, this shepherd signifies all the perverse pontiffs and princes who ruled the Jews after the times of Zechariah, or who usurped the pontificate and principate, to whom God delivered the Jews on account of their crimes, especially because they rejected themselves and their shepherds. Such in the first place was the wicked Jason, says Sanchez, who treacherously fled to Antiochus, and seized Jerusalem, and wrought great slaughter of the citizens, II Maccabees chapter V, 6. Likewise the brother of Jason, Menelaus, of whom it is said in II Maccabees chapter IV, 25: "And having received commandments from the king, he came, having nothing worthy of the priesthood; but carrying the anger of a cruel tyrant, and the rage of a wild beast." Whence also he stole golden vessels from the temple, and caused the high priest Onias to be slain. Hence in II Maccabees V, 15, he is called a traitor to his country. Such also were Herod the king, thrust in by the Romans, Annas and Caiaphas, and other priests constituted not by God, but by the Romans for a price given. Likewise the scribes and Pharisees, who opposed themselves to Christ the true shepherd even unto His death and cross. Such after Christ were Theudas and Judas of Galilee, of whom it is said in Acts chapter V, 36 and 37. The same Barchochebas in the time of the emperor Hadrian, of whom Eusebius in book IV of his History, chapter VI. Likewise the false Moses of Crete, who in the year of the Lord 433, under the emperor Theodosius, deceived the Jews; for feigning himself to be Moses, he commanded them to enter the sea with him from Crete, as if he were to lead them into a new promised land, as Moses had done of old; but he drowned and submerged those who entered the sea, as Socrates relates in book VII, chapter XXXVII. Such finally will be Antichrist, who will be an antagonist to Christ; for although he will rage against Christians alone, yet he will be benign toward the Jews, as one to be accepted and promoted by them as a Messiah, as the Apostle teaches in II Thessalonians chapter II, 10, nevertheless he will rage against their souls: because he will impel them to his idolatry, to lusts, to the slaughter of Christians, and to other crimes, and through these to eternal destruction; but when his empire is confirmed, he will also rage against their possessions and bodies: for he will be the cruelest and most ambitious tyrant toward all. For he will regard only himself and his own honor, empire and glory, and will force subjects to serve him with their riches, bodies and souls. Whence Christ says in John chapter V, 43: "I am come in the name of my Father, and you receive me not: if another shall come in his own name, him you will receive." To him also applies this: "O shepherd and idol!" For Antichrist will wish to be worshipped and adored by his followers as an idol and deity. Wherefore by this foolish shepherd, none other than Antichrist is understood by St. Jerome, Theodoret, St. Cyril, Remigius, Hugh, Lyra, Arias, Vatablus, Ribera and others. But, so that the exposition may be general and complete, it seems it should be said that the Prophet also notes others nearer to his own time, already named here: for these were forerunners of Antichrist, and the following words are aptly suited to them. Who hath left the flock, — namely the weary sheep, the lame, the wandering, those entangled in thickets, and therefore abandoned and lost, he will not seek. Whence the Chaldean renders: Those who have erred he will not seek; Pagninus: Those which are cut off he will not visit; Vatablus: The one grievously sick and already desperate he will not visit. Dispersed he shall not seek. — The Hebrew הנער hannaur signifies cast off, and from this a boy cast off from milk and the first care of parents, that is, weaned and grown to youth. Whence Pagninus translates: What is small he shall not seek; Zurich: The foolish he shall not require; Vatablus: What is youthful he shall not require, that is, he shall not require the lambs of the flock, since they have foolishly withdrawn from the flock. He notes that the greatest care ought to be had for boys and youths; for he who sins by reason of age and lack of prudence, not by malice, is more to be pitied, and can easily be recalled to the right way when his error is shown to him. The Chaldean translates: Those who have departed he shall not require. Broken he shall not heal. — Zurich: The wounded he shall not heal; Septuagint: The broken he shall not heal. That which standeth he shall not nourish. — Pagninus: That which stands he shall not bear; Vatablus: The one which has resisted he shall not bear, that is to say, the sheep which stands still on account of weariness, while the others return to the folds, and cannot move from the place, he shall not take upon his shoulders to carry into the fold. Chaldean: And those who stand he shall not sustain, shall not support; Septuagint: The whole he shall not direct; for the Hebrew כלכל kilkel signifies various things, namely to sustain, to bear, to nourish. The flesh of the fat ones he shall eat, — that is to say, he shall enjoy the wool, milk and flesh of the flock, and yet shall not feed it; Chaldean: He shall plunder their substance. And their hoofs he shall break. — Pagninus, shall separate; Septuagint, he shall pervert their ankles; Vatablus, shall break, namely by a blow of the foot, or of the rod which he carries. Our translator renders it, shall break, that is, by beating he shall wound and split them, so that they cannot walk. He describes the gesture of a cruel shepherd raging against his little sheep.
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17. O shepherd and idol! — For "O" in Hebrew is הוי hoi, that is "woe," as the Septuagint and Chaldean render it; or "O," as our translation, Pagninus, Vatablus and others render it. Whence the Arabic translator rendered it: Woe to the vain, idle, lying shepherd! For "idol" in Hebrew is אליל elil, which by a play on words alludes to אויל evil, that is "foolish," as he called him in verse 15. Now elil first signifies a vain thing, useless, of no account. Whence Vatablus rendered it: O shepherd of nought, abandoning the sheep that were committed to thee! others: O vain and useless shepherd! The Septuagint: Woe to you who feed vain things! The Syriac: O empty shepherd, uncultivated (like uncultivated ground), who hast abandoned the sheep! Secondly, elil is a diminutive from אל el, that is "God," so that elil is a godlet, a shadow of God and an idol. Whence Pagninus rendered it: O shepherd of an idol! The Zurich Bible: Woe to the shepherd who is an idol, who abandons the flock! Our translation: "O shepherd and idol!" as if to say: O shepherd, who art not a shepherd, but an idol and a mask of a shepherd! who hast nothing of a true shepherd except his shadow and likeness; because thou seekest only thine own advantages, but dost not feed the sheep, dost not care for them, dost abandon them, and permittest the wolves. St. Jerome adds that Antichrist is here signified, who out of arrogance will truly wish to be adored as an idol and a deity. He says therefore: O shepherd evil! that is, not wise and sane, but foolish and insane, thou art likewise elil, that is, not true, but vain; not living, but painted and feigned shepherd; thou art an ape of a shepherd, not a shepherd. An ape is an ape, even if it wear golden insignia; so also thou art an ape of a man, not a man; thou wearest golden sandals, a golden crown and mitre, and fine linen vestments; but in mind and heart thou hast nothing of wisdom, nothing of care, nothing of vigilance, nothing of pastoral diligence. Woe, woe, woe to thee! On the decisive day of the world Christ the judge will unmask this mask, will show how vain was this idol of a shepherd which thou displayest outwardly. Such was Novatian the Antipope and rival of St. Cornelius the Pope, concerning whom St. Cyprian writes in his letter to Jubaianus: "Novatian," he says, "after the manner of apes, who, though they are not men, nevertheless imitate human things, wishes to claim for himself the authority of the Catholic Church and truth, when he himself is not in the Church, nay moreover he has even stood forth against the Church as a rebel and enemy," etc. Thus the preachers of heretics are apes and idols of shepherds. Morally, learn here the vices and marks of a false shepherd, and from these collect the virtues and signs of a true shepherd. For the false one, says Zacharias, "will not visit the abandoned, will not seek the scattered, will not heal the broken, will not nourish that which standeth, will eat the flesh of the fat, and will break their hooves." St. Gregory touches the root of the evil in homily 17 on the Gospel: "Intent," he says, "on worldly cares, we become so much the more insensible within, the more diligent we appear to be in those things which are without. For by the practice of earthly care the mind is hardened from heavenly desire, and while it becomes hard by its very practice through worldly action, it cannot be moved to those things which pertain to the love of God." And soon after: "We seek no gain of souls, we devote ourselves daily to our own pursuits, we covet earthly things, we eagerly grasp after human glory. And because by the very fact that we are set over others, we have greater license to do whatever we wish, we turn the ministry of the blessing we have received into an argument for ambition." St. Bernard in sermon 76 on the Canticles: "For the guardianship of the city (of God, namely the Church)," he says, "there is need of a man strong, spiritual, faithful; strong to repel injuries; spiritual to detect snares; faithful, who seeks not his own things." And soon after: "Very few indeed are there who seek not their own things, among all her dear ones. They love gifts, and cannot at the same time love Christ, because they have given their hand to mammon. Behold how they walk resplendent and adorned, surrounded with varieties, like a bride coming forth from her chamber. If thou shouldst suddenly see one of them proceeding from afar, wouldst thou not think him a bride rather than the guardian of a bride? Whence, pray, dost thou think this abundance of things, this splendor of garments, this luxury of tables, this heap of silver and golden vessels flows to them, except from the goods of the bride? Hence it is that she is left poor and naked, with a miserable, unkempt, rough, bloodless face. For this reason it is not a time now to adorn the bride, but to despoil her; not to guard, but to destroy; not to establish, but to prostitute and devour, the Lord saying of them: They that devour my people as the food of bread. Whom wilt thou give me from the number of prelates, who doth not watch more carefully to empty the purses of his subjects than to root out their vices? where is he who by prayer bendeth away wrath, who preacheth an acceptable year to the Lord? O that there were found as vigilant for care as they are swift to run to the seat!" On the other hand, true pastors seek not what is their own, but what is Christ's: they do not hunt for purses, but for souls; they do not desire a luxurious life, but crosses and martyrdoms for the glory of God. Among others in a later age, St. Adalbert of Prague excelled in this matter, and afterwards bishop of Gnesen, who, though born of the most noble parents in Bohemia, spurning the pomp of the world, was called to the portion of the Lord, and distributed his goods to the poor. Raised to the episcopate of Prague, he devoted himself entirely to correcting the evil customs of the wicked, piously severe and gravely mild. He never saw midday dining (except on feast days) or midnight sleeping; his bed was the earth. When he saw that he was making little progress among the Bohemians, he went to the Hungarians, and instructed them and especially Duke Geisa and his son St. Stephen, who was the first among the Hungarians to receive the name and dignity of king, and who died a martyr, in the faith. Thence he went to the Poles, and having confirmed them in Christian doctrine, he advanced into Prussia, where he was slain by infidels, and thus obtained at once the crown of apostleship and martyrdom, in the year of the Lord 997; whose sepulchre the Emperor Otto III, visiting for the sake of veneration shortly after, received the arm of the saint (which he placed in the church of St. Bartholomew in Rome, where we venerate it every year) as a gift from Prince Boleslaw, and in return for the gift gave him a royal crown, and from that time the princes of Poland, having been made and called kings, who before were reckoned by the name of dukes. They owe their kingdom, therefore, to St. Adalbert, which they have held now for six hundred years, as do the Hungarians. Thus his Life has it, and the Polish Annals. Furthermore, from this place we learn that there are two duties of a true pastor. The first is vigilance and care of the flock. The second is eminence of virtue and holiness of life. For Zechariah here describes and censures false and feigned pastors from two opposite things, namely that they sleep and neglect the flock, and that they pursue their own comforts, not those of the flock, and those carnal, not spiritual. As to the first, St. Antiochus in homily 3 holds that a pastor ought to be entirely eye and mind: He, he says, to whom the care of souls has been entrusted by God, ought to watch with no small diligence for the salvation of his subjects, since he knows for certain that he will have to answer for the danger of his own soul on their account, etc. The pastor, therefore, ought to be entirely mind and eye, so that not even one of the sheep entrusted to him may become unworthy, which may be received by the Lord through negligence. Let pastors therefore be Arguses, that is, hundred-eyed, so that they may look into and care for each sheep; and therefore above all let them first look into and care for themselves. For he who is wicked to himself, to whom will he be good? He who neglects himself, for whom will he keep watch? For it is written: Physician, heal thyself. It is therefore the duty of subjects to obey, of pastors to keep watch, according to that in Hebrews XIII, 17: "Obey your prelates, and be subject to them. For they watch as being to render an account for your souls." If the eyes sleep, the whole body sleeps: the eyes of the people are the pastors; if the pastor sleeps, the people will also sleep. Take the example of a watchful pastor from Genesis cap. XXXI, 38: "Twenty years," says Jacob, "I have been with thee," that is with Laban; "thy sheep and thy goats have not been barren, the rams of thy flock I have not eaten: neither did I show thee that which was taken by beasts, I made good all the damage: whatsoever perished by theft, thou didst exact it of me: I was burnt with heat by day, and with frost by night, and sleep departed from my eyes," etc. If thus he labors and watches, says St. Gregory the Great in book VII, epistle 48 to Anastasius: if thus, I say, he labors and watches who fed the sheep of Laban, how much labor and how many vigils ought he to undertake who feeds the sheep of God? Observe those words of Jacob: "I made good all the damage; whatsoever perished by theft, thou didst exact it of me." Which indicate that an account of the sheep is to be demanded of the pastor by God. All damage that happens through his fault, the pastor will make good; whatever perishes, will be exacted of him. This is what St. Chrysostom says in book II On the Priesthood: He to whom the flock of Christ has been entrusted, for the sheep that are lost, ought to suffer the loss of his own soul. As to the second point, King Saul of Israel gives a type, of whom it is said in I Kings cap. IX, that he was eminent from the shoulder upward above all the people. Where St. Gregory says: The king, he says, goes before by the neck, goes before by the head: by the neck speech is signified, by the head contemplation. By the head therefore and neck of all subjects and their heads the pastor excels, if he is admirable in the height of contemplation, and in the sublimity of doctrine. In Isaiah XL, God commands the pastor evangelizing to ascend into the mountain: "Upon the high mountain ascend, thou who evangelizest Sion;" from a sublime life therefore, and not from a base and common one, must the pastor evangelize to the sheep, that he may be heard: which the same most vigilant and most holy pastor truly Gregory teaches, lib. I Epistolarum, epist. 24 to the Bishop of Constantinople: "He who, he says, is required by the necessity of his place to speak of the highest things, is compelled by that same necessity to show the highest things. For that voice penetrates the heart of the hearers more willingly than the life of the speaker commends it; because what he commands by speaking, he helps to come about by showing. Hence therefore through the Prophet it is said: Upon the high mountain ascend, thou who evangelizest Sion; so that namely he who uses heavenly preaching, already abandoning the lowest things of earthly works, may be seen to stand at the summit of things, and may thus more easily draw his subjects to better things, in proportion as by the merit of his life he cries out from on high." The excellent pastor also Salvianus, whom Gennadius calls the master of bishops, writes most excellently on this matter lib. I to the Catholic Church thus: "Priests ought to be examples to all, and ought to excel others so much in devotion, as they excel all in dignity. For nothing is more shameful than for anyone to be excellent in rank, and despicable in baseness. For what is principality without the sublimity of merits, except a title of honor without the man? Or what is dignity in the unworthy, except ornament in mud? And therefore all who stand out on the pulpit of the sacred altar ought to excel so much in merit, as in rank." St. Basil gives the reason in Nazianzen in his Praises. For scarcely, he says, does a bishop attain the middle by the highest, and by the exuberant amplitude of virtue draw the common people to mediocrity. Finally, the saying of St. Gregory is golden, lib. VII, epist. 32: "The light of the flock is the flame of the pastor. For it befits the pastor, it befits the Lord's priest to shine forth in morals and life, so that in him as in a mirror of his life the people committed to him may both choose what to follow, and see what to correct." If you desire more, see what I said on Ezech. XXXIV. The sword upon his arm. — Either actively, or passively. The Chaldean takes it actively when he translates: This foolish pastor is like a butcher, who has a sword in his hand, and his eye looks to the fat to slay it, and therefore he will be punished by God, who will dry up his arm, and darken his eye. Second, others take it passively throughout, and the following things demand this, as if to say: The sword, that is the vengeance of God will lie upon the cruel arm of the foolish pastor, so as to break his power: likewise upon his right eye, that is his providence, cunning, counsels and wicked intention, by which he strives to plunder and destroy the flock, as if to say: God will scatter these his counsels and wicked intentions, and make him foolish. For he will dry up his arm, that is will take away his power: and his right eye, that is his intention and machination will darken, blind and overturn. Thus St. Jerome, Theodoret, Remigius, Hugh, Lyran, Arias, Vatablus, Ribera and a Castro. This will appear most clearly in the Antichrist, whom "the Lord will slay with the spirit of his mouth, and will destroy with the brightness of his coming," II Thess. cap. II, 8.
Machine translation from the Latin, not reviewed.
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V. 4 « Aperi, Libane, portas tuas et comedat ignis cedros tuas » ! — Dei benignitatis consilium de regione Libani expositum est 10, 10; si id reiicitur a populo, iam iubetur Libanus apertis portis suis remotisque omnibus impedimentis recipere hostes, recipere ignem, quo magnifica eius ornamenta absumantur ; libera igitur perniciei pandatur via et portae illae, quibus a septemtrione aditus patetad terram Palaestinam, aperiantur, ut hostes vastissimi incendii instar vehementi impetu irruant. Quam late et cito serpat pernicies et quam funditus totius reipublicae et summa fastigia et ima fundamenta sint evertenda, ulterior metaphorae delineatio exhibet :
Descripta theocratiae instauratione et consilio Dei benevolentissimo patefacto propheta ea annuntiare aggreditur, quae divinae benignitatis con. temptoribus immineant. Uti enim gentibus iudicium et castigatio instat, ità populo quoque electo, si vocem Dei invitantis spreverit. Est enim oculus Domini super genus humanum et super tribus Israel (9, 1), ut regnum suum stabiliot et quaecumque ei opponuntur deiiciat atque confringat. — Illud autem in contumaces iudicium vates ita exhibet, ut primo summatim et per metaphoram eam ruinam depingat, qua populus infidelis et refractarius erit percellendus : erit scil. regio florentissima, quae Libano, Basan et Iordane continetur, ingenti incendio et excidio devastanda ;
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v. 2 « ulula abies, quia cecidit cedrus, quoniam magnifici vastati sunt ! ululate, quercus Basan, quoniam succisus est saltus munitus » ! — hebr. cupressus ponitur pro abiete ; eadem scil. sors et primoribus instat et inferioribus. Ex Libano pernicies serpit in Basan ; saltus munitus vel inaccessus est saltus cedrorum Libani. Si Libano non parcitur, etiam regio Basan nullam habet evadendi spem. A septemtrione demum incendium et vastatio diffunditur per Palaestinam, ita ut undique et animalium et hominum ululatus audiatur ;
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v. 3 « voz ululatus pastorum, quia vastata est magnificentia eorum ; vox rugitus leonum, quoniam vastata est superbia Iordanis » ; — « Iordani fluvio, qui maximus in Iudaea est, iuxta quem morantur leones, fremitum iunxit leonum propter ardorem sitis et ob deserti viciniam et latitudinem vastae solitudinis et arundineta et carecta » (S. Hier.); ibi in silvis et arundinetis morari leones saepius innuitur ; cf. Ier. 49, 19 ; 50, 44 ; apte superbia Iordanis silvae dicuntur et nemora. — Paucis verbis ingens excidium depingitur : nihil est in terra repromissionis excelsius, nec nemorosius atque condensius Libano (S. Hier.); Basan quoque trans Iordanem silvis et pascuis celeberrima est regio (Is. 2, 13. Ier. 50, 19. Mich. 77, 14. Ez. 21, 6) et Iordanis prope Ierichuntem vallis amoenitate et fertilitate eminebat ; iam ea omnia vastissimo incendio una concidere ita proponit vates, ut et res inanimatae et bestiae et homines suis ululatibus tintam stragem deplorent frustra. Hisce autem ultimam iudaicae gentis cladem et reipublicae iudaicae per Romanos factam destructionem et dissolutionem designari et prophetice delineari, fere omnes interpretes iure agnoscunt. Et revera propheta id summatim praeoccupat et poetica metaphora delineat, quod mox v. 14. 16 minatur : supremam scil. populi cladem et abiectionem, quam sibi propter reiectum Messiam promeruit ; hanc autem demum a Romanis urbe temploque expugnatis et Iudaeis sine ulla reipublicae forma in omnes orbis partes disiectis esse effectam, in aperto est positum. Pauci sunt, qui aliter sentiant. Hostium externorum theocratiae interitum 7Aeod. M., Seleucidarum regum S. Ephr. ea imagine describi censent; e recentioribus autem Pressel cum aliis quibusdam paucis invasionem et vastationem a Theglathphalasar Damasco et Palaestinae septemtrionali illatam proponi vult (cf. & Reg. 15, 29; 16, 9). Hoc falsae opinioni innititur, vaticinia haec esse ab aliquo vate tempore Achaz revis. Illud vero ex contexta oratione facile refutatur, cum in subsequentibug non de aliqua externorum hostium punitione sit sermo, sed de Dei populo "ingrato et infideli, cui interitus annuntiatur (vide v. 14. 16). Plerisque placet verba ita accipere, ut templum ipsum vel propter lapidum candorem vel propter cedrorum materiem dicatur Libanus (S. Hier. Alb. Vat. Lap. Men. Calm.) aut lerusalem hac appellatione (cf. Ier. 92, 6. Ez. 17, 22) designetur (Rib. Sanct.). lidem cedros, cupressos, quercus de principibus, sacerdotibus, populo usurpari volunt ; S. Ephraem ita Assyrios, Babylonios, Persas appellari, Calm. reliquas circa lerusalem urbes vocari censet. Etiam e recentioribus non - pauci similem interpretandi rationem sequuntur, cedros, leones ete. appellari reges et potentes, duces etc. Sed ex eo, quod superbi et potentes quandoque hisca comparantur, minime sequitur, in tali descriptione qualem hic habemus, mentem vatis et cogitationem eam fuisse, ut reges et duces cedros, templum appellaverit Libanum etc. Nam si cedri iam reges sunt, cur leonum nomen etiam pro regibus introducitur ? et si arbores designant et quasi suis proprietatibus exhibent viros principes, duces, plebeios, cur pastores ululantes iterum nobis exhibentur ? Mira sane troporum et propriae locutionis commixtio atque confusio ! Quam facile evitabis, si in vastitate descripta imaginem cernes ruinae imminentis, ita ut . per modum parabolae vel allegoriae in regione incendio deleta et hominum bestiarumque ululatibus repleta habeatur symbolum vel similitudo quaedam efformata reipublicae interitui maxime luctuoso devotae ac traditae. Eadem ratione similia quaedam facile explicabis ; cf. Is. 9, 43 et praesertim 41, 06-0 et quae ad h. 1. notavi. Etiam hic iuremerito applicanda sunt, quae olim monuit S. Basilius . contra Origenem : ego quando fenum audio, fenum intelligo ... etc. Neque enim reges et principes immediate cedri vel quercus ullibi vocantur et quae ab Hits. allegantur, Ps. 34, 41. Sir. 13, 10. Ez. 38, 13, minime huc pertinent,
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v. & « Haec dicit Dominus Deus meus : pasce pecora, occistonis » ; — sunt pecora occisionis | ' quiaiam nunc vexantur, diripiuntur (TAeod.), vel ita vocantur, quia Deus praevidet fore, ut demum non obstante cura iis impensa occidantur et deleantur (S. Ephr. S. Hier. Rib. Sa), nisi malueris ita appellari propter utramque rationem simul iunctam (S. Cyr. Theod. M. Lap. Men. Schegg). Miseriam ex qua Deus benignus eripere vult gregem, ita describit
Tudicii ita summatim delineati rationes et causae exponuntur. Idque fit actione symbolica. Deus enim miseram gregis sui conditionem miseratus prophetam iubet gregem pascere i. e. eius curam suscipere eique de omnibus providere. Id propheta quidem ex sua parte praestat; atgrex - contumacia sua pastoris officium repellit. Actione hac allegorica quam in visione prophetam subiisse multi recte censent (cf. Lap. Men. Gord.), Deus universam suam in populum electum providentiam et curam exprimit, et dum talia in visione ad prophetam loquitur et talia eum faciat in visione et experiri et agere, totius gubernationis populo factae et rerum futurarum imaginem menti prophetae proponit atque causas efficaciter docet et necessitatem iudicii in rebelles devolvendi. Iam primo miseri gregis curam Deus prophetae commendat, ita delineang, quomodo ab iniuo elecuouis populo suo optime providerit :
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v. 5 « quae qui possederant, occidebant et non dolebant et vendebant ea dicentes : benedictus Dominus, divites facti sumus ! et pastores eorum non parcebant eis » ; — i. e. multi grassantur in gregem ; eum impüne mactant vel ad suum lucrum alienis vendunt, suam solum spectantes utilitatem, non gregis bonum; ipsi qui pastores instituti sunt, gregem vexant. Unde imagine relicta populus proponitur varie afflictus et ab hostibus externis et a suis ipsius principibus et ducibus. Cum illi possessores et venditores dicantur, facile interpretaberis populum sub alienorum dominatione in servitute constitutum, qualis v. g. in Aegypto fuerit. Illud non dolebant, rite explanat S. Hier. : « nihil mali pro tanta crudelitate patiebantur » ; diu et vehementer populum afflixerunt impune. Talem vero rerum conditionem Deus semper permittere non potest. Quare iudicium quoddam minatur talionis : sicut illi non parcebant, ita ipse non parcet ; sicut illi gregem vexaverunt, ita illos tradet aliis vexandos, ut inter se mutua caede et crudelitate saeviant et poenas debitas repetant; sicut illi non miserabantur, non iuvabant, ita Deus non miserebitur, non iuvabit; ita
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v. 6 « et ego mon parcam ultra super habitantes terram, dicit Dominus; ecce, ego tradam homines unumquemque in manu prozimi sui el in mamu regis sui et concident terram et non eruam de manu eorum » ; — iste versus ipsa sua concinnitate refertur ad antecedentem, non quidem, ut minas proferat in gregem (quod mirum est tot interpretes sequi; cf. S. Ephr. Cyr. ITier. Theod. M. Alb. Sa, Mar. Schegg, Patrit.) neque in gregem et hostes externos (Rib. Sanct. Lap. Tir. Reinke), verum in eos qui gregem varie affligunt (cf. Theod. Men. Keil, Trochon). Compara enim : non parcebant, ego non parcam ; illi gregem vexantes non dolebant, iam inter se poenas repetent; illi divites facti sunt, iam terram mutua vastatione concident ; illi cum gaudio sine ulla misericordia vexabant (benedictus Dominus ! tantopere de crudelitate commissa sibi gratulantur), Deus autem non eruet eos de manu affligentium, sed sinet mutua caede inter se grassari. Duobus igitur versibus 9. 6 expositum est, quid vexatores gregis in gregem committant et quales poenas demum sint luituri., Iam a contrario declaratur, quid Deus pro grege ita afflicto fecerit, ut eum, dummodo velit et obsequatur, a vexatione exemptum ad prosperitatem et felicitatem adducat : v. '1 « et pascam pecus occisionis propter hoc, o pauperes gregis ! et assumpsi mihi duas virgas : unam vocavi decorem et alteram vocavi funiculum, et pavi gregem » ; — propter miseram gregis conditionem (v. 5) et Dei mandatum acceptum (v. &) propheta munus pastoris solerter obit; neque a re alienum est, si illud propter hoc referas quoque ad v. 6 : ut scil. in illo iudicio rerumque omnium perturbatione grex salvus consistat neque ipse Dei populus ultioni generali involvatur, propheta curam gregis suscipit. Quo animo id muneris subeat, commiserationis voce o pauperes gregis i. e. afflicti, miseri, vexati declarat. Propheta Dei personam sustinet. Quod enim Deus, verus sui populi pastor et rex, ab initio pro suo populo fecit et per saeculorum cursum praestitit, id prophéta actione symbolica imitari et exprimere iubetur, ut in ea imagine et ipse cernat providentiam divinam et eam ad populi eruditionem melius et efficacius enarrare possit. Et cum in ea actione symbolica et imaginaria non solum tempus praeteritum repraesentetur, sed etiam futuri habeatur delineatio (v. 12 seq.), egregie cernitur nexu suo interno et Dei cura pro populo conatusque repetiti ad eius salutem efficiendam et huius gregis contumacia atque perversitas longa generationum serie quasi inolita et aucta. — Hebr. vertes
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v. 1 et pavi gregem; ad hoc duas assumit virgas : alteram vocat decorem, vel uti vulg. habet v. 10 decus, vel uti vocem hebr. etiam explicant: favorem, gratiam, benignitatem ; LXX x&XXog, Aq. Sym. eüxp£zeuxv, Syrus baculum suavem; alteram autem virgam appellat hebr. proprie colligantes, unde funiculum, LXX, Aq. Sym. cyolvcpa, itemque Syrus funem. Nominum ratio ex parte explicatur v. 40 et 44. Virgae duae efferre videntur magnam ae multiplicem pastoris curam, gubernandi quoque rationem qua usurus est variam pro varia gregis habitudine et plures vias ac tentamina plura, quae ad gregem pascendum, conservandum, regendum adhibiturus est. In priore nomine favor quidam maior exprimitur gregi impendendus, in altero id quod gregem inter se colligat, continet, conservat, ne dissolvatur et pereat. Ex explicatione proposita elucet, illud propterea optime contextui congruere. Tertus hebr. eodem modo concipi debet. Alii 120 varie concipiunt; v. g. pavi gregem, propterea quia miserrimi sunt ; vel pavi gregem, nihilominus miseri sunt; vel revera, profecto miseri sunt ; vel pavi gregem ef ifa, eo ipso pavi miseros gregis (cf. Ros. Schegg, Keil) ; at minime opus est ab usitata ct simplici notione recedere. Textus vulg. facilis est et concinnus. — Aliis lectio Uv ita difficilis visa est, ut eam mu- tandam esse censerent. Et. Houbig. quidem legi vult po ad erigendum, Patrit. autem duo vocabula immerito esse separata opinatus in unum coniunxit seribems v3y220 mercatoribus gregis, hae in re secutus LXX. qui unum quoque vocabulum legebant; praebent enim xo:pgaxv& ,5à xoó6ata cc opa1zc slc c» Xavaavivv. Sed. haec correctio grandi laborat defectu. Qualis enim sensus est : et pavi gregem occisionis mercatoribus ovium ? pastor enim bonusn on pavit gregem pro alienis, ut iis pro arbitrio cedat ; neque sententia v. 7. ullo pacto potest esse eadem quae v. 6 habetur. — Ceterum etiam Syrus et Chald. UD legisse videntur. Ita igitur instructus munus obit. Quo effectu id fuerit, declaratur
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v. 8 « et succidi tres pastores in mense uno et contracta est anima mea 15 eis, si quidem et anima eorum variavit in me » ; — i. e. bonus pastor gregem revera est tuitus : tres illos vexatores v. 5 : possessores, vendi- . tores, pastores non parcentes removit et exscidit in mense uno ; hostium ergo et externorum et internorum incursum ac impetum fregit; mensis unus ad actionem in visione peractam eo modo referendus videtur, quo etiam in somniis temporis rationem experimur et "varias actiones longiore vel breviore spatio nobis peragere videmur. Ergo vates per mensem unum munus obiens gregis vexatores compescuit efficaciter. Mensis iste curae Dei pro populo respondet, quam ei exhibuit usque ad exsilii tempus ; quare mensem unum hanc epocham vocet vel cur vates in visione hanc epocham quasi mensem unum viderit, non facile dixeris ; mihi id unum occurrit, ad unam historiae epocham in se conclusam et variis mutationibus refertam posse in visione sine incommodo assumi et exhiberi unam lunationem vel unum mensem lunarem, quo sua quoque stadia et mutationes suumque orbem luna perficit. | Verum grex ille curae sibi impensae minime respondit; contracta est ! sive, ut S. Hier. rite rem declarat, indignata est anima mea in eos i. e. contra gregem ; « sumpta est metaphora ab eis quorum cor coangustatur et constringitur tristitia et angitur, ita ut quodammodo videantur exanimari prae afflictione animi ; ac si diceret : gravissimum mihi ac molestissimum fuit, quod toties irritatus sum ab eis » (Rib.). Ipsa pastoris indignatio satis superque ostendit, in quantum grex contumax et perversus fuerit. Idque altero quoque membro declaratur hebr. etiam eorum anima me fastidivit, mei nauseam et fastidium cepit. Ita multiplex iudaicae gentis infidelitas, apostasia, idololatria apte et efficaciter designatur, qua Dei cultu relicto idolis et sceleribus se mancipantes veteris demum theocratiae ruinam adduxerunt. Quare gregis contumacis ac rebellis curam ex parte dimisit eosque in interitum ruere permisit
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v. 9 « etdizi : non pascam vos; quod moritur, moriatur, et quod succiditur, succidatur et reliqui devorent unusquisque carnem proximi sui »; —modus loquendi summam spirat indignationem, qua Deus apud Ieremiam et Ezechielem in populum rebellem invehitur; « mors, succisio, devoratio vestri non est mihi curae; permittam vos mori, succidi, devorari; nec tantum permittam, sed efficiam. Videtur tria flagella significare et comminari, scil. pestem, bellum, famem» (Lap. sim. Reinke). Istis gregis interitus simul ut ab ipso grege quasi pertinaciter desideratus et effectus designatur; locutio enim eam vim habet, quasi dicas : si omnino mori vultis e& omnem ad perniciem efficiendam lapidem movetis, fiat, uti vultis, moriamini ! Idque virga priore confracta symbolice declaratur
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v. 10 « et tuli virgam meam quae vocabatur decus et abscidi eam, ut irritum facerem foedus meum quod. percussi cum omnibus populis » , — baculo eo confracto designatur abolitio foederis quod pepigit Deus cum omnibus populis, ne scil. gentes populo electo nocerent;« prius videbar quasi foedus iniisse cum gentibus, ne Israelitas laederent aut affligerent; nunc vero foedus illud irritum faciam, permittendo eis ut illos affligant » (Vat.) ; « eam voluntatem foedus ictum cum gentibus vocat » (Mar. sim. Clarius, Schegg, Reinke, Kesl, Trochon), uti Os. 2,18. Ez, 34, 25. Iob 9, 23 eodem modo de pacto inito cum bestiis terrae, ne laederent, sermo est. Ad quam acceptionem prope quoque accedit S. Ephr. qui prioris virgae vel foederis rationem in eo cernit, quod Deus populum suum excelsiorem se facturum cunctis gentibus promiserat (Deut. 26, 19) ; ex qua excellentia cum aliarum fieret praeda servitute et exsilio, utique deiectus est. Prioris virgae confractionem subsecutum est exsilium, regni scil. et theocratiae dissolutio ; Israel tradebatur in potestatem et ditionem gentium. Priore virga decoris vel amoenitatis, favoris praecipui, benignitatis pastor bonus, Deus, populum suum voluit tueri ab hostibus, pace donare et prosperitate ac securitate; at propter eorum peccata fracta hac virga iisque bonis ablatis eos hostibus tradidit vexandos et diripiendos et in servitutem redigendos. Unde
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v. 14 «et in irritum deduc- &um est in die illa. Et cognoverunt sic pauperes gregis qui custodiunt mihi, quia, verbum Domini est»; — punitio illa hunc tulit fructum, ut mon quidem grex totus, sed tamen aliqui ea calamitate tamquam divinitus inflicta erudirentur, scil. pauperes, vel miseri et afflicti, qu? me ebservant (hebr.) i.e. qui ad Deum animos mentesque attente dirigebant et Dei agendi gubernandique modum cum fide perpendebant. Illi pauperes, lugentes in Sion, qui propter impietatem et theocratiam collapsam moerebant afflicti (cf. Is. 64, 3. Ez. 9, 4. Soph. 3, 18 hebr.), cognoverunt eruditi a prophetis in incursu hostium divinae vindictae punitionem ; illi verbum Domini et rem a Deo immissam agnoscentes eum in modum ad Deum confugerunt, quem Danie] (9, 4) et Baruch (4, 15) nos docent, et quem ut fructum exsilii iam Teremias indicaverat (Ier. 3, 43. 23). Difficilem hunc locum exposui secundum eum modum, qui perpensis aliorum expositionibus rationibusque ponderatis mihi quam maxime visus est probabilis, cum antecedentibus ac subsequentibus cohaerens neque a visione prophetica et actione symbolica ullo pacto alienus. Iam aliqua accuratius proponere oportet. In actione hac symbolica priore v. '1-44 divinam providentiam adumbrari censeo de populo electo ab eius electione usque ad exsilium. Hac enim electione Dominus se constituit pastorem ; elegit autem populum iam tum ab Aegyptiis maxime afflictum et oppressum et multiplici vulnere domestico prostratum (cf. Ez. 16, 3-6) ; unde grex occisionis non uno titulo iam tum appellari potest et ea, quae v. 5 de hostibus et externis et internis dicuntur, quamvis non de una periodo valeant, iam apte tempora illa describunt. Prioris virgae abiectio vix aliter commode poterit intelligi, nisi de theocratiae dissolutione, de populo hostibus tradito tempore exsilii. Eo enim tempore Dei gubernandi ratio aptissime baculi prioris fractione exhibetur ; de eo tempore quam maxime valet : indignata est anima mea. $n eos v. 8 et praecipue v. 9 ; cuius rei testes sunt fere omnia Ieremiae et Ezechielis oracula. Demum v. 41 illum fructum cernimus propositum, quem exsilii tempus revera tulit. Neque si longiorem epocham hoc loco delineari censemus, a probatorum interpretum exemplo deflectimus. Temporum enim anteactorum eventus hic efferri agnoscit S. Hier. (et cum eo Haimo, Rup. aliique) qui in virga priore eam cernit benedictionem, quae in Noe omni hominum generi obvenerit, vocationem cunctarum gentium, qui in funiculo electionem cernit populi Israel, in tribus pastoribus autem uno mense succisis, Moysen agnosci vult et Aaron et Mariam, in v. 9 autem mortem omnium et prostrationem contuimacium in deserto, in virgae prioris fractione autem totius orbis nationes a cultu veri Dei abiectas et idolis permissas. Periodum anteactam ibi delineari opinatur Alb., qui in virga priore exprimi censet legem naturalem, qua populum rexerit Deus ante diluvium, in altera vero populi electionem iudaici vel legem scriptam et qui in reliqua quoque explanatione complura describi existimatex tempore mosaico, immo ex patriarchali quoque, quae hic longius prosequinon oportet. Tempora describi praeterita omnino assumunt S. Ephr. Rib. Sanct. Sa, Mar. ita v. g. Rib. expositionem virgarum orditur : « humiles ad se conversos vult audire, quid fecerit a principio erga hunc populum et cur illum abiecerit, . quem multo tempore amaverat » ; atque in reliquis multum sequitur S. Hier.—Sanct. autem concedit ea, quae de virgis (quasipse benignitatem et severitatem explicat) dicta sint, in omnia Hebraeorum tempora convenire 2 intempus serviturem aegyptiacam subsecutum, in tempus iudicum ac regum, in tempus exsilii etc. Sa vero in pluribus sentit cum S. Hier., Mar. in virga priore Moysis et iudicum tempora et gubernandi rationem referri, in altera regiam administrationem exhiberi autumat, in tribus pastoribus « fortassis » Heli describi et duos eius filios. Ad tempora praeterita allud£ etiam Lap. fatetur. Divinam providentiam adumbrari, quamvis alia aliter explicent, etiam assumunt Keil, Trochon aliique. Atque certe fieri nequit, at haec pars de Christo explicetur et v. 10 de vastatione a Romanis invecta intelligatur ; nam prior virga confringitur et foederis fracti effectus adest, antequam solvuntur triginta argentei. Ergo si ultimae parti sua certa constat interpretatio — et constat omni dubio remoto — pars prior non potest de Christi tempore intelligi, quia nullo modo assignari potest, quomodo Christus ante suam mortem vel Iudaeos interitui tradiderit, vel tres pastores succiderit, vel foedus irritum fecerit; aliis verbis v. 8-11 in Christi vita non habent explicationem facilem et aptam. (Sanct. Lap. Men. Tir. — Calm. in virga priore, pedo, cernit severitatem, Ín altera, flagro e funiculis composito, lenitatem) vel duplicem providentiam quam Deus sub Machabaeis et sub Christo ostenderit (Gord.). Alii modum exprimi cernunt quo Deus egerit cum genere humano : vocatione scil. omnium gentium in Noe facta et electione Israel (S. Hier. Rib. Sa) vel lege naturali et lege scripta (Alb.) ; aliis epochas designari placet ex historia Israelitarum : tempus mosaicum iudicumque in virga priore, in altera tempus regum (Mar.), vel adumbrari gubernationem regiam et schisma Israelitarum (S. Ephr.) aut sacerdotium et regnum * (cf. Theod. M. Barh.). Alii rem ad Christum statim transferentes eum exprimi opinantur qui adoratores suos sanctificatos in spiritu legalibus simul et evangelicis praeceptis pascit (S. Cyr.), vel Ecclesiam suam ex gentibus et [udaeis colligit (Theod.). proponit; longius progreditur Hofmann (vide apud Keil), qui in subsidium vocans Dan. 9, 24 mensem hebdomadum annorum i. e. 30 X( 7 i. e. 910 annos sym bolice exhiberi coniectat, quo temporis spatio tres pastores (regnum babylonicum. persicum, macedonicum) sint succisi. Denique Patrit. rem ita enucleat: « pastor ille supremus pastorum huiusmodi saepe mutationem facere coactus est, quae certe pars est studii in rei pecuariae procuratione ponendi... inepte igi tur faciunt, qui in historia quaerunt quinam sint illi tres pastores intra unum mensem a gregis cura amoti... ut equidem sentio, non aliud haec verba sunt quam vulgaris ila ac pedestris modus narrandi ea quae saepius quam par est, aut alii faciunt aut ipsi facere cogimur ». Cum prior castigatio (v.10) non apud totum gregem, sed solum apud pauperes gregis (v. 41) fructum attulerit, alterum conatum eumque ad animos commovendos efficacissimum adhibet bonus pastor. Mercede enim muneris sui postulata serio eos monet, ut secum reputent quanti id sit aestimandum et ut aperte reipsa declarent, qualem aestimationem conceperint. Si quis amor pastoris in iis adsit, si qua officii praestiti existimatio et beneficii per tot. saecula accepti (Calm.) agnitio, hac pastoris postulatione ut eius rei testimonium ferant, coguntur :
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v. 12 « Et dixi ad eos : si bonum est 1n. oculis vestris, afferte mercedem meam ; et si non, quiescite. Et appenderunt mercedem meam triginta argenteos » ; — hac postulatione eos provocat, ut aperte fateantur, quantum ipse et eius opera ipsis probetur. Ipse rogandi modus : si aequum vobis videtur (id quod cum aliqua mixtum est ironia), pro tot curis ut habeam aliquid mercedis, afferte eam quam mihi deberi censetis; sin minus aequa est postulatio, omittite— pastoris indignationen non celat, quae praesertimin ultima meiosi (sin minus desistite ! ) elucet, qua quid de eorum mente iudicet iam satis indicat. Quae sequuntur ef appenderunt... ut ait Alb., cum compassione et despectu legi debent. Pretium enim servile pendunt pastori suo, eum tamquam vile mancipium habent; triginta enim argentei solvendi erant domino, si bos cornupeta servum vel anci-- lam invaserit (Ex. 21, 32); unde pro tali pretio servus emi poterat. Quare quam vili existimatione eum habeant, quantopere eum despiciant, operam eius contemnant et nihili faciant, satis superque manifestant. Haec omnia vates in visione peragit, experitur ; ea autem symbola sunt, quibus res futurae exhibentur. Personam gerit veri illius pastoris, qui prius per angelos et prophetas, dein per se ipsum gregem illum adiit eique pascendi et regendi officia impendit, quem tamen et in legatis suis et demum in se ipso cum apparuisset, despiciebant et pessune tractabant. Quanu enim Christum aestimabant ? proditori qui eum vendebat, triginta argenteos solverunt! Adeo ad literam impleri hoc vaticinium complacuit sapientiae divinae. In tantum Christus qui in forma Dei constitutus Deo aequalis est, se exinanivit formam &erv: accipiens, ut pretio servi vendi, pretio servili aestimari voluerit! — Et appenderunt more scil. veterum, qui pecuniam non tam numerabant, quam ponderabant, iusto pondere argentum vel aurum pro solutione dantes (cf. Gen. 23, 16. Is. 55, 2. Ier. 32, 9). [am iniuriam acceptam et contemptum maximum ad Dei tribunal perferre iubetur vates, simili modo, quo leremias causam suam Deo commendat (Ier. 441, 20; 20, 12) vel potius quo ipse Messias causam agit apud Deum : « in vacuum laboravi, sine causa et vane fortitudinem meam consumpsi ; ergo iudicium meum cum Domino » ( Is.
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49, 4) ;
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v. 14 « et praecidi virgam meam secundam quae appellabatur funiculus, ut dissolverem germanitatem inter ludam et Israel » ; — apparatu pastoritio confracto se relinquere gregém eiusque curam abiicere demonstrat. Altera virga nomine funiculi coniunctionem symbolice effert qua populus inter se coligatus Deoque coniunctus unam rempublicam, unum coetum et religiosum et civilem exhibuit. Uti priore virga nomine favoris ab externorum hostium impetu defendebatur, ita altera in se ipso continebatur; ab utraque virga rerum conditio florens ac prospera pendebat. Prior castigationis modus erat, utexternorum vexationi et servituti subiicerentur ; alter iam hocloco proponitur atque in eo consistit, ut omnis reipublicae forma funditus evertatur, ut populus coetu religioso et civili disiecto iam separatione insanabili et in omnem orbis partem dispersione et eiectione in se ipso quasi separetur et divellatur. Ita germanitas, fraternitas, vinculum illud abscinditur, quo gens aliqua inter se consociata unum quasi corpus unamque rempublicam efficit atque efformat. Eam vero dissolutionem accidisse bello a Romanis illato sub Vespasiano et Tito, urbe hierosolymitana expugnata temploque combusto et Iudaeis sine ulla reipublicae propriae forma in imperii romani provincias omnesque orbis - partes dispersis atque disiectis, vera est atque communis interpretum sententia (cf. S. Ephr. Hier. Alb. Sanct. Lap. Men. Tir. Reinke, Loch) ; atque ad eam facile etiam aliorum opinio reducitur, designari internas illas discordias, quibus gentis iudaicae ruina celeriter sit promota atque effecta. Allusione facta ad schisma sub Roboam inter Iudam et Israel interpositum alii similem quandam gentis discissionem praedici censent atque divisionem, qua una eaque minor pars Messiam secuta regno Messiae iungeretur, altera vero abiiceretur et priorem acerbis odiis persequeretur (Rib. Calm.). Neque difficileerit, hanc sententiam cum prima expositione ita conciliare, ut altera alteram vel supponat vel sequatur. Eundem quoque in re sensum habebis, si funiculum nota metaphora, cum funibus mensoriig Sua cuique sors atque ager attribueretur, etiam h. l. intellexeris partem, hereditatem, qua scil. Deus populum sibi elegerit; in quam explicationem iam praeivit S. Hier. scribens : « secunda virga quondam appellata est funiculus et pars mea» (sim. Rup.) eamque Pressel amplectitur. . Ex hoc versu simul elucet, vocem pan a veteribus rite esse explicatam, neque ullo modo probari posse aliquorum interpretationem de baculo dolorum vel perditionum vel corrumpentium (cf. Mar. qui corruptores reges tyrannice gubernantes explicat, Vat. Clarius, quibus praeierunt Maimonides et Kimchi apud Ros. relati) ; nam eo baculo pastor gregem pascere dicitur, baculo autem abiecto et confracto gregem interitui permittere ; sed uti aliquo sensu tolerabili existimare quis posset, gregem per aliquod tempus doloribus inflictis vel malorum regum gubernatione castigari et erudiri, ita nullo modo aliquis sibi persuadebit, in poenam gregis contumacis pastorem confringere baculum dolorum eumque abiicere i. e. ablatum iri omnes miserias et afflictiones. Neque enim (ut alia taceam) nexus ullus cernitur inter talem ablationem et fraternitatis dissolutionem. — Vocem p'^5an aliqui explicant foederatos, coniunctos(cf. Ros. Hita.) ; esse scil. participium intransitivum, neque significatione abludere a ^23 Ez. 1, 9. Alii punctis mutatis p'5an legentes vocem facilius explicari censent, utpote ad oan funem, funiculum referendam. Sed utrocumque modo legas, significatio h. 1. certa est et ex antiquorum interpretum concordia et ex declaratione in v. 14 proposita, quae omnino notionem exigit cum fraternitate intime consertam eamque symbolice repraesentantem. Cum bonum pastorem vili pretio soluto et despectui habuerint et cum ignominia ab officio cessare iusserint, merito traduntur vexatori, qui in subsequentibus latius describitur. Hisce simul declaratur, quid sibi velit v. 14 «ut dissolverem germanitatem ». Uti antea vates in se repraesentavit et sustinuit actione symbolica vel allegorica personam Dei providi pastoris, ita eodem modo nunc exhibet schema et formam mali pastoris ; idque fit Deo iubente, ut certa indicetur impletio futura ;
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v. 13 «et dixit Dominus ad. me : proiice illud. ad. statuarium, decorum pretium, quo appretiatus sum ab eis. Et tuli triginta argenteos et proiecs illos in domum Domin: ad statuarium » ; — ad versionemsuam notat S. IHier.: « pro zAdsxv atque fictore statuarium oliminterpretatus sum verbi ambiguitate compulsus, quod statuarium fictoremque uno sermone significat » . Hebr. *3*:1 habetur, quae vox et de Deo saepius dicitur, qui res efformat et fingit(Ps. 33, 15; 94, 9. Is. 49, '1. 18. Ier. 10, 106; 33, 2; 01, 19. Am. &, 13; "1, 4), et communiter figulum, plasten significat. Cum igitur ea vox tam crebro de Deo usurpetur, textus noster ante impletionem vix aliter poterat concipi, quam ut vates iuberetur pretium illud afferre ad rerum omnium Formatorem, ut is qui lucem format et tenebras resque singulas fingit, etiam vindictam formaret et effingeret de tanta iniuria et de tali contemptu. Et haec acceptio commendari videtur, quia dicitur: et proieci illud in domum Domini ad formantem. Utique impletione facta nemo dubitabit vocem de se ambiguam vertere : proiice ad figulum... et proieci illos in domum Domini ad figulum (cf. Matth. 27, 5-10). Ita enim ad literam hanc actionem symbolicam in Messia impleri Deus voluit. Vatem in visione Dei sustinere personam, etiam eo innuitur, quia pretio vati soluto Deus se appretiatum esse profitetur ; neque infirmum inde argumentum colligi poterit pro Messia qui sit Deo aequalis in natura divina.— Decorum pretium magna effert ironia vilissimam et mancipio congruam eorum actionem. Nemo mirabitur vocem figuli in tali contextu interpretibus difficultatem movisse. LXX vertunt xoveuváptov ; ita Sym. quoque; Syrus et Chald. (?) vertunt quasi non ^Y scriberetur, verum ^3Y1!4 *: proiice illud ad thesaurum, vel ad 1. Atque haec scriptio saltem duos codices hebr. occupavit, Kennicotti 630 e& 620; cf. cp. 32. Atque revera Evangelista postquam dixit: «consilio autem inito emerunt ex illis agrum figuli in sepulturam peregrinorum ; propter hoc vocatus esí ager ille hakeldama, hoc est, ager sanguinis, usque in hodiernum diem », adiicit prophetiae impletionem, quae proinde iure merito immediate et per se ad eventum ultimum, ad emtionem agri, mediate ad ipsum pretium refertur ; prioris autem solus meminit leremias ; textus igitur a Matthaeo allatus ex duobus quasi conflatur, id quod et ab Apostolis et ab. ipso Domino quandoque fieri, Sanct. quoque variis exemplis comprobat. — Ceterum vide de hac re e los. Grimm, Einheit der vier Evangelien p. 715-7724. Quomodo Iudaei hunc locum a Christianis pro Iesu vero Messia allegatum enervare studuerint, refert S. Hier. : «ludaei istum locum malitiose interpretantes triginta argenteos triginta legis mandata commemorant, quae facere iubeantur in lege et rursum triginta .sex alia quae prohibeantur in lege, et dici eis, ut argentum mandatorum Domini plastae suo atque fictori reddant Deo: quod quia facere noluerunt, esse proiectos. Breviter indicare volui quid sentiant ». In quo testimonio simul adverte, eius temporis [udaeos (ut antea Ag.) interpretationi figuli suffragium ferre; quare de thesauro et thesaurario figmenta aliorum eo maiore iure spernes. — Totum huno locum. Chald. mirum in modum detorquet : « et dixi eis : facite beneplacitum meum ; sin minus, cessate! et fecerunt beneplacitum meum viri ex parte. Dixit mihi L : scribe memoriam operum eorum in membrana scriptoria et proiice eam ad domum sanctuarii, proiice sub manum praepositi (thesaurarii, ut alii vertunt ; sed hic alio nomine vocabatur ; vide Levy, Chald. Woerterb. I p. 39) pro eo qued pretiosum feci timorem meum in oculis eorum. Et scripsi memoriam operum eorum in membrana scriptoria et proieci eam ad domum sanctuarii I. sub manum praepositi Pretio adeo vili non solum pastoris ostendunt contemptum, verum etiam solutione declarant se libenter eius munere carere eumque ab ipsis ab officio dimitti et reiici. Talem autem iniuriam et repulsam passus pastor gregem relinquere et interitui committere statuit v. 49 « Et dizit Dominus ad me : adhuc sume tibi vasa. pastoris stulti» ; — adhuc propter v. 4; aliud enim mandatum suscipit. Stultus ex modo loquendi s. Scripturae est impius, scelestus abiecta fide et religione; vasa i. e. apparatum ; habitum ihdue et in te exprime. Aliis placet vasa accuratius describere, quae eius emolumentis deserviant, ovibus autem nihil prosint, aut etiam noceant, uti baculus fortis et nodosus ad percutiendum, gladius ad iugulandum, laqueus ad oves strangulandas etc. (cf. Rib. Lap. Sanct.). Quid eo portendatur schemate, ipse Deus docet
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v. 46 « quia ecce ego suscitabo pastorem in terra qui derelicta non visitabit, dispersum non quaeret et contritum non sanabit et $d quod. stat non enutriet et carnes pinguium comedet et ungulas eorum dissolvet » ; — i. e. omnia boni pastoris officia egregie negliget et damna maxima quae potest et vexationes ovibus inferet (cf. ler. 23, 2. Ez. 34, 2-8). Hebr. qui pereuntes tion, visitabit i. e. nullam curam impendit iis, quae perditioni iam proximae sunt ; dein aberrantes et dispersas non quaeret ! ; iis ex ovibus quae os fractum habent aut membrum aliquod vulneratum, nullum remedium applicabit. Uti aegrotas oves et indigentes plane negligit, ita ne sanas quidem et bene valentes conservare studet; non modo nihil pabuli providet, verum eas mactat, « carnes ipsas, si fleri potest, talosque comedit» (Theod. M.); ungulas divellere, discerpere «ne recto ingrediantur pede»; ita S. Hier. Cyr. Rib. Lap. vel per asperos tramites eas ducit, ut ungulas laedant (Schegg, Trochon) ; sed cum de mactatione in membro antecedente mentio iniiciatur, praeplacet explicatio a Theod. M. iam data ; tanta scil. pastor malus est aviditate et voracitate, ut ipsas ungulas discerpat si quid ad devorandum inveniat (Reinke, Keil). $. Hebr. D] aliqui agnum fenellum explicant (cf. Hitz.). Sed agnelli vix discedere solent Eiusmodi pastoris forma ultima iudaicae reipublicae tempora et horrenda illa odia intestina et saevitiarum genera, quibus duces rebelles inter seipsos et in populum grassabantur, rite describi nemo poterit inficiari. Unde sicut huius capitis initium ruinam illam extremam proponit, ita poena propter spretum pastorem bonum eadem h. 1. iis praedicitur, ut ruinae isti per suos scil. quos sequi maluerunt prae Messia duces implicentur et miserrime ab iis tractentur. Idscil. vates h. l. clare praedicit, quod Messias postmodum de emcrcenario exposuit, quod de pseudoprophetis et pse1idochristis, quos suscepturi essent, monuit (Matth. 24, 24. Mar». 13, 22. Ioan. 5, 43 : «si alius venerit in nomine suo, illum accipietis »). Hunc malum pastorem esse ipsum et solum Antichristum, multi olim censu- : erunt (cf. S. Hier. Cyr. Theod. Rup. Sa) ; immo Rib. omnes fere hanc sequi sententiam scribit. Verum mox Sanct. licet fateatur alios pene omnes interpretes illam sententiam amplecti, quid sibi in hae communi sententia «in quam incumbit omnium pene auctorum conspirans consensio », minus probetur, solita modestia sed validis argumentis exposuit ; monet initium capitis agere de urbis vastatione et eam nuntiare ruinam, quare h. 1. non esse statim ad Antichristum transeundum ; adesse multa quae non quadrent in ipsum ; v. g. istum pastorem reprehendi, quia commissi sibi gregis curam abiecerit (v. 17), sed Antichristum nulle pacto esse pastorem neque ex instituto illa curare debere officia etc. Atque eius argumentatio tantum valuit, ut subsequentes interpretes eam explicationem relinquerent. Ita iam Lap. : «quarto et genuine pastor hic significat omnes perversos pontifices et principes qui Iudaeos post tempora Zachariae rexerunt aut pontificatum et principatum invaserunt, quibus Deus ludaeos tradidit ob eorum scelera, praesertim quod se suosque pastores respuerent. Talis imprimis fuit Iason sceleratus... eiusque frater Menelaus (cf. 2 Mach. 4, 95; 5, 6)... tales quoque fuerunt Herodes, Annas et Kaiphas, scribae et pharisaei... tales post Christum Theodas et [udas Galilaeus,... idem Barchocebas tempore Hadriani imperatoris,... talis denique erit Antichristus » etc., et in eandem sententiam de malis pastoribus generatim concesserunt Men. Gord. Est. Ergo ad Antichristum eo tantum sensu trahi potest, quatenus ipse summus futurus est hostis regni Dei ; ; unde si qui hostes Dei describuntur, ea descriptio etiam aliquo modo Antichristo poterit convenire. Quare iuremerito recentiores h. 1. mentionem Antichristi prorsus omittunt. Audi v. g. Patrit. : «qui superiora sedulo consideraverit adque horum omnium... vaticiniorum seriem 8c ductum attente animum adverterit, huic nulla poterit dubitatio suboriri quin hac postrema imagine illi ludaeorum : :res sive quod verius dixeris tyranni portendantur, qui supremo iudaicae reipublicae tempore miseram gentem teterrimo regimine, immani,crudelitate, atque intestinis dissidiis dilacerantes, causa fuerunt cur et urbs Hierosolyma et gens et ipsi una simul funditus exscinderentur ac disperirent » ; sim. Feinke, Loch, Trochon. Neque ex veteribus omnes de Antichristo exposuerunt. S. Ephraem depictum cernit Lysimachum, fratrem Menelai (de quo vide 9 Mach. 4& 39] seq.); deím addit similem poenam (v. 17) etiam accidisse pastoribus ludaeorum post crucifixionem Christi ; demum concludit : « iterum illi pastori aequalis fit Antichristus ». Theod. ea valere vult de Antiocho Epiphane saltem eatenus, quatenus is sit typus Antichristi; Theod. M. de malis ludaeorum pastoribus qui malis artibus sacerdotium arrepturisint explicat et Alb. de falsis pastoribus et Antichristo, Mar. de regibus post regni sub Roboam divisionem, a Castro de Romanis, Calm. de tribus Romanorum imperatoribus Caligula, Claudio, Nerone. — Quod Sanct. aliique etiam malos pastores Machabaeorum tempore intelligunt, approbare nequeo, quia germanitatis dissolutio (v. 14) quae hisce aperte depingitur, arctissimo nexu copulata cernitur cum decori pretii solutione ; quare alterius virgae confractio non evenisse censenda est ante Christi mortem. Unde ez mente Dei qui parabolicam hanc rerum exhibitionem vati indidit, pastoris mali descriptio tempora necessario spectat post pretium solutum. Aliud est, quid vates ipse intellexerit, Hoc sane perspexisse censendus est, gregem propter Deum (Messiam) pastorem contemptum ac repudiatum miserum in modum esse discerpendum et vexandum. Ceterum facile tibi persuadebis, etiam de Zacharia valuisse quod S. Petrus docet : « de qua salute exquisierunt atque scrutati sunt prophetae... scrutantes in quod vel quale tempus significaret in eis Spiritus Christi » (4 Petr. 4, 10. 11). Alii, uti Calm. Keil, Romanos iudicii Dei exsecutores habitu mali pastoris depingi existimant. At Romanis cura pastoralis sensu biblico non incumbebat adversus gregem, quare reprehensio v. 17 ad eos spectare nequit; neque Romanorum imperium propterea concidit, quia ludaeos rebelles et à Deo ipso abiectos vexaverint ; id quod tamen ex v. 17 consequens videretur. Unde saltem ex v. 177 patere debet, Romanos non posse intelligi. Uti grex, ita demum mali quoque pastores misere interibunt : v. 4'1 « o pastor et idolum, derelinquens gregem ! gladius super brachium eius et super oculum dextrum eius ! brachium eius. ariditate siccabitur. et oculus dexter eius tenebrescens obscurabitur » ; — hebr. vae pastori nihili i. e. insano, stulto, inepto; ei congrua sceleri poena denuntiatur ; brachio enim et oculo i. e. auxilio, vigilantia gregem debuit tueri (cf. Cyr. Theod. M.), quod cum neglexerit, iis praesertim membris erit puniendus, spoliandus omni robore et lumine et cum ignominia ad turpitudinem mutilandus (cf. 4 Reg. 11, 2) Hebr. 5*ox S. Hier. Iob 43, & perversum reddidit ; vox dicit vanum, inane et est fit. Forte 34^ melins h. 1. vertitur, uti S. Hier. vertit Deut. 28, 22 aestus i. e. aridi- "Yr tas, siccitas, nisi legere malueris 33h ; dein membrum versus utrumque apte et concinne inter se effertur. Chald. quidem etiam gladium exprimit, sed alio sensu : qu similis est lanioni, cuius culter in manu eius et oculus ad pinguia ut mactet. Syrus aliter quoque : pastor stolide, cuius brachio et oculo dextero oves commisi. — Reinke ita iungit et vertit : o pastor male, ad cuius brachium et oculum dexterum gladius est i. e. iis ipsis quibus gregem tueri debebat, miserere lacerat, actionibus scil. et consiliis. Sed valde dubito, num haec explanatio et. voci by conveniat et gladius ad oculum positus sanum praebeat sensum ; adde quod de mali pastoris crudelitate iam v. 16 satis dictam est ; nunc cum sententia vae vestiatur, statim poenae denuntiationem potius exspeotaveris, quam languidam repetitionem. Anc. — Ipsa inscriptione onus verbi Domini super Israel iam indicatur etiam theocratiae instauratae sua instare certamina, proelia, persecutiones. Hostes enim Dei etiam hostes sunt regni eius. Quare metropoli theocratiae multiplex annuntiatur infestatio et oppugnatio; omnes enim gentes rabie - quadam et aemulatione urbem illam expugnare et evertere tentabunt; at frustra et cum magna sui ipsarum damno et excidio (129, 1-4). Deus enim eximiam feret opem : duces Iuda magna animorum fortitudine nec minore pietate periculis se obiicient et egregiam victoriam reportabunt : pax restituetur et populus theocraticus insigni virtute et excellentia a Domino decorabitur (19, 5-8). Ad tale autem victoriae et dignitatis fastigium pervenient sacrae theocratiae cives, quia Deus ineos effundit spiritum gratiae et precum, quo imbuti in sacram Christi patientis et morientis contemplationem incumbunt intimo animorum affectu (12, 9-14); quo loco insigne exhibetur vaticinium, quantopere in Ecclesia Christi memoria mortis Christi continuo et universim pio fidelium omniumque ordinum sensu sit recolenda. Propter eundem Christum quem confixerunt (12, 10), omnibus aperitur .fons largissimus ad eluendas immundities, ex quo sanctitas in theocratia vigens originem ducit. Eam autem s. vates ita describit, ut vitia illa duo veteri foederi adeo fatalia, idololatriam et pseudoprophetiam, longissime abfore praedicat (13, 1-6). — Erunt igitur regni messianici impugnationes, sed Dei ope superabuntur, et superabuntur armis spiritualibus ; effunditur enim spiritus Dei, aperitur fons emundans, aboletur peccatum. [am in subseq. intima panditur ratio, cur regnum quoque messianicum infestationibus hostium obiiciatur : Rex enim eius et Pastor est percussus, unde gregi quoque afflictio obtinget et probatio, qua reiectis malis electi tamquam aurum probantur (13, 1-9). Hanc afflictionem et probationem s. vates continuo consuetis imaginibus bellicis, urbis scil. expugnatione et vastatione, proponit, qua in calamitate Deus insigni potentiae manife. statione suos protegit et e periculo eripit (44, 1-'] ). Ereptosautem magnifica liberalitate complectitur : persecutionis et tribulationis tempore transacto theocratia novo splendore et incredibili fecunditate florebit, regnum Dei dilatabitur ettheocratiae metropolis singulari dignitate, amoenitate, fortitudine consistet; hostes eius terribili plaga percutientur eorumque spoliis theocratia ditabitur (14, 8-19). Hisce autem in regno Dei eximia aderit sanctitas : gentes ad Dei cogniuonem adduetae gratus animis Domino festos dies celebrabunt; siqui ab hac animi grati significatione alieni exstiterint, benedictione divina carebuntetsorte hostium percutientur; in regno autem Dei cuncta erunt maiore dignitate Deo consecrata (14, 16-21): populus sanctus coram Deo sancto. Unde hanc sectionem facile quis in duas partes dividet 12, 14-13, 6; 48, 1-14, 21 quae magnam inter seaffinitatem praebent. In prioreeffertur tribulatio atque pressura urbi inferenda; dein mira Dei protectio et hostium interitus, in populum Dei larga gratiae effusio et exinde sanctitas ; in altera proponitur pastoris percussio et gregis afflictio (duplici modo : 43, 1-9; 14, 1. 2); dein mira Dei protectio, hostium interitus; largae benedictionis in populum effusioet inde consequens sanctitas. Discrimne tamen advertitur, quod sicut 1naltera parte etoppugnatio maior et gravior describitur, ita auxilium Dei multo mirabilius, hostium interitus terribilior exhibetur; sanctitas in utraque parte varie illustratur : communis utrique est imago aquae vivae mundantis et vivificantis : in priorespiritu gratiae et precum, sacro de Christo patiente luctu et sacro in pseudoprophetas zelo et superstitionis remotione describitur, in altera imagine sollemnitatis festi tabernaculorum et intima omnium rerum ad Dei cultum et honorem habitudine et consecratione potissimum adumbratur. Praeterea novae theocratiae prae vetere praestantia saepius egregie illustratur 412, 8; 14, 20. 21; eius asseritur indefectibilitas 12, 3; 14, 11, quae in omnium hostium prostratione quoque cernitur. Vaticinia messianica prorsus illustria proponuntur : quae Isaias de servo Domini patiente et trucidato dixerat, a Zacharia per Pastorem confixum etpercussum explicantur et huius Pastoris divina natura satis clare asseritur (12, 10; 13, '])'. In prasecedente capite vates exposuit, qualis sors futura sit iis, qui Messiam pastorem abiicient et spernent et quomodo eo crimine respublica iudaica sit funditus evertenda (14, 1-3. 14. 15-1']). Sed etiam hic dicere oportet cum S. Paulo: «quid enim si quidam illorum non crediderunt? Numquid incredulitas illorum fidem Dei evacuabit? absit » (Rom. 3,3). Theocratia exsurget messianica. Iam sacer vates ad eam contemplandam convertitur. Neque aliud quid post cp. 14 et pastorem Messiam exspectaveris. Et ea quidem germanitate inter Iudam et Israel dissoluta apte introducitur, ne unquam populus Dei deesseatque plane deficere videatur. Ita grege abiecto magnum illud panditur mysterium, quod Osee quoque indicat (1, 10), Deum Israele abiecto nihilominus novum Israel sibi efformaturum, theocratiam ab iis qui genere sint Iudaei non acceptam constitutum iri ab iis qui spiritu et mente sint verus Israel. Gressus igitur ad theocratiam messianicam facilis est et ex promissione Dei absoluta obvius et ex pastoris Messiae munere necessarius. Sed cum ipse pastor Messias iam nobis ostensus sit parvipensus et contumelia affectus (11, 12.43), sacer vates ad id proponendum progreditur, quod cum tali pastore intime nexum atque consertum esse videtur eius scil. theocratiam quoque a multis iri impugnatum, spretum. Illud igitur vates ore prophetico monet, quod novi foederis revelatio et doctrina aperte nos edocet, esse. Ecclesiam corpus, cuius caput est Christus, et corpus igitur et membra in se experiri et exprimere ea, quae in capite Christo gesta sunt: «8i me persecuti sunt, etvos persequentur». Verum illud quoque vates noster pulcherrime ac luculentissime exhibebit:«confidite, ego vici mundum ». Cum igitur de oppugnatione theocratiae et de pressura sermo sit quam habituri sunt ad pastoris exemplum et modum fideles eius sectatores (cf. 13, 1. 14, 1 seq.), huius partis inscriptio facile intelligitur : « Onus verbi Domini super. Israel » ;— est enim ea ex parte oraculum onerosum (cf. Nah. 4, 4) de tribulatione ingruente et pondere persecutionum ; /srael nomen est honorificum populi Dei, nomen theocraticum, quod ipsam notat theocratiam; quare ad messianicam quoque theocratiam designandam facillime vel potius ex analogia et nexu intimo per se adhibetur. Utrum veroii, qui hanc theocratiam sunt efformaturi, Israelitae sunt carne et sanguine, necne, parum refert. Eos non fore ex genere omnes iudaico prophetae satis aperte declarant. Nam, ut alia omittam, postquam dixerunt, reliquias tantum Israel salvas fore, Israel statim ut populum demonstrant numero et multitudine abundantem (cf. Os. 4, 10. Mich. 2, 12. 13), neque unquam omittunt regni messianici ad gentes propagationem gentiumque in numerum populi Dei ac censum connumerationem explicite efferre (cf. Is. 19, 95. Am. 9, 42 et quae ad hos locos notavi). Quare uti ipse Messias nomine Israel compellatur (Is. 49, 3), ita eodem nomine populus consalutatur messianicus. Iam onus explicatur; verum ne quis de onere trepidet animumque despondeat, Dei et maiestatem et potentiam in rerum creatione et conservatione magnifice relucentem vates depingit : « dicit Dominus eztendens coelum et fundans terram et fingens spiritum hominis 4n eo»; — cf. Is. 42, 5. Am. 4, 13; «Dominus igitur qui coelum extendit ut pellem et terram alta mole solidavit et spiritum hominis finxit in eo, idem animarum creator est omnium » (S. Hier.); unde quia rerum omnium in coelo et in terra omniumque viventium imperium tenet summum summamque potentiam, non est cur cultor Dei de onere formidet. Appellatur h. ]. ^***, quod nomen facile ad 11, 13 retuleris, ut explicationem ibi propositam hoc etiam loco confirmari iure dixeris. — Cur tali prooemio oraculum vestiatur, audi S. Cyr.: «consueverunt sancti prophetae non vulgaria praedicturi prius conari, ut Deum universorum viribus valentissimum et robustissimum ostendant, quo eorum oratio ex omni parte stabilem fidem consequatur, quamvis spe maiora et si rem cogitatione humana metimur, captum nostrum excedentia et incredibilia dicant ... (et paulo antea) . .. adeo enim magnarum rerum conditor et opifex, quomodo non citra sudorem et facillime quod voluerit conficiet ? fingitur spiritus, non ad initium exsistentiae suae vocatus (quamvis per ipsum factus sit), sed quasi transformatus, ex imbecillitate ad virtutem, ex ignavia ad patientiam » (sim. Rib. Sanct.). Sed quale onus? in ipso onere iam victoria et triumphus declaratur, uti theocratiam decet, cuius auctor et caput de se dicit: ego vici mundum. Unde
11:1
In literature the metaphor "cedar of Lebanon" signifies power, beauty or inconsiderate pride (Zech. 11:1; Ezek. 31:2; 17:3, 22; Amos 2:9). With reference to the cedar of Lebanon the prevalence of the just is wished for (Ps. 91:13) or the pride of the wicked is condemned (Ps. 28:5; 36:35). …
poetic texts (cf. Iudc. 9, 15; Is. 2, 13; 60, 13; Jer. 22, 23; Ez. 17, 3; 27, 5; 31, 3; Zach. 11, 1; Ps. 28, 5; 91, 13, etc.) and in the historical ones (cf. I Reg. 5, 6, 9, 11, 13, etc.) already the Egyptians exploited the famous woods of Lebanon, which they came to take from …
11:2
… fertility, like Galaad and Sharon (Is. 33, 9; Jer. 50, 19; Mic. 7, 14; v. Ps. 67, 16 f.; Nah. 1, 4), famous for its pastures populated with bulls (a symbol of ferocity and pride; Ps. 21, 13; Ez. 39, 18), once covered with forests of admired oaks (Is. 2, 13; Zech. 11, 2) and exported (Ez. 27, 6), now rich in cereals, especially in the plain of Hawrân. …
11:7
Primacy of Saint Peter and of the Roman Pontiff
Jer. 23:3; 31:10; Is. 40:11; 49:9-10; Ez. 34:7-24; 37:23-25; Zach. 11:7-9) and Jesus himself had presented himself as the true shepherd (Mt. 18:12; Lk. 15:4; Jn. 16:11-16). By entrusting his flock ("my lambs, my sheep") to Peter, he equivalently declared …
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.