Joyful promises to Jerusalem: fully verified in the church of Christ.
God wil geue abundance of spiritual benefites to al nations by Christ: 7. to whom shal be conuerted 13. manie Iewes, 20. but manie more Gentiles.
1And the word of the Lord of hosts came to me, saying:E il Signore degli eserciti parlò, e disse:AND the word of the Lord of hosts was made, saying:Et factum est verbum Domini exercituum, dicens: 2Thus saith the Lord of hosts: I have been jealous for Sion with a great jealousy, and with a great indignation have I been jealous for her.Queste cose dice il Signore degli eserciti: Io ho avuto uno zelo grande per Sionne, e il mio zelo per lei accese in me grande indegnazione.Thus sayth the Lord of hostes: I haue bene ielous for Sion with great zeale, and with great indignation haue I bene ielous for it.Hæc dicit Dominus exercituum: Zelatus sum Sion zelo magno, et indignatione magna zelatus sum eam. 3Thus saith the Lord of hosts: I am returned to Sion, and I will dwell in the midst of Jerusalem: and Jerusalem shall be called The city of truth, and the mountain of the Lord of hosts, The sanctified mountain.Queste cose dice il Signor degli eserciti: Io sono tornato a Sionne, e abiterò nel mezzo di Gerusalemme, e Gerusalemme sarà chiamata città della verità, e il monte del Signor degli eserciti, monte santo.Thus sayth the Lord of hosts: I am returned to Sion, and I wil dwel in the middes of Ierusalem: and Ierusalem shal be called the Citie of truth, & the Mount of the Lord of hosts, the sanctified mount.Hæc dicit Dominus exercituum: Reversus sum ad Sion, et habitabo in medio Jerusalem: et vocabitur Jerusalem civitas veritatis, et mons Domini exercituum mons sanctificatus. 4Thus saith the Lord of hosts: There shall yet old men and old women dwell in the streets of Jerusalem: and every man with his staff in his hand through multitude of days.Queste cose dice il Signor degli eserciti: Vi saranno ancora dei vecchi, e delle vecchie donne nelle piazze di Gerusalemme, e degli uomini, che porteranno il bastone per la molta età loro.Thus sayth the Lord of hosts: As yet shal old men dwel, and old wemen in the streets of Ierusalem: and euerie mans stafe in his hand for multitude of yeares.Hæc dicit Dominus exercituum: Adhuc habitabunt senes et anus in plateis Jerusalem, et viri baculus in manu ejus præ multitudine dierum. 5And the streets of the city shall be full of boys and girls, playing in the streets thereof.E le piazze della città saran piene i fanciulli, e fanciulle, che scherzeranno nelle sue piazze.And the streets of the citie shal be filled with infantes, and girles playing in the streets therof.Et plateæ civitatis complebuntur infantibus et puellis, ludentibus in plateis ejus.
6Thus saith the Lord of hosts: If it seem hard in the eyes of the remnant of this people in those days: shall it be hard in my eyes, saith the Lord of hosts?Queste cose dice il Signor degli eserciti: Se questo parrà difficile in quel tempo nell'estimazione di quelli, che rimarranno di questo popolo, sarà egli difficile per me, dice il Signor degli eserciti?Thus sayth the Lord of hosts: If it shal seme hard in the eyes of the remnant of this people in those dayes: Why, shal it be hard in mine eyes, sayth the Lord of hosts?Hæc dicit Dominus exercituum: Si videbitur difficile in oculis reliquiarum populi hujus in diebus illis, numquid in oculis meis difficile erit ? dicit Dominus exercituum. 7Thus saith the Lord of hosts: Behold I will save my people from the land of the east, and from the land of the going down of the sun.Queste cose dice il Signore degli eserciti: Ecco che io trarrò salvo il mio popolo dalle terre di oriente, e dalle terre di occidente.Thus sayth the Lord of hosts: Behold I wil saue my people from the land of the East, and from the land of the Going downe of the sunne.Hæc dicit Dominus exercituum: Ecce ego salvabo populum meum de terra orientis et de terra occasus solis. 8And I will bring them, and they shall dwell in the midst of Jerusalem: and they shall be my people, and I will be their God in truth and in justice.Ed io li ricondurrò ad abitare in Gerusalemme: ed ei saranno mio popolo, ed io sarò loro Dio nella verità, e nella giustizia.And I wil bring them, and they shal dwel in the middes of Ierusalem: and they shal be my people, and I wil be their God in truth and in iustice.Et adducam eos, et habitabunt in medio Jerusalem: et erunt mihi in populum, et ego ero eis in Deum, in veritate et in justitia. 9Thus saith the Lord of hosts: Let your hands be strengthened, you that hear in these days these words by the mouth of the prophets, in the day that the house of the Lord of hosts was founded, that the temple might be built.Queste cose dice il Signor degli eserciti: Prendan vigore le vostre braccia, o voi, che in questi giorni ascoltate e queste parole dalla bocca dei profeti, ora che si son gettati i fondamenti della casa del Signore, e della fabbrica del tempio.Thus sayth the Lord of hosts: Let your handes be strengthned, you that heare in these dayes these words by the mouth of the prophets in the day, that the house of the Lord of hosts was founded, that the temple might be built.Hæc dicit Dominus exercituum: Confortentur manus vestræ, qui auditis in his diebus sermones istos per os prophetarum, in die qua fundata est domus Domini exercituum, ut templum ædificaretur.
10For before those days there was no hire for men, neither was there hire for beasts, neither was there peace to him that came in, nor to him that went out, because of the tribulation: and I let all men go every one against his neighbour.Perocché prima di questi giorni gli uomini lavoravano senza pro, e le bestie lavoravano senza pro; e quelli, che andavano, e venivano, non aveano pace a motivo di quella tribolazione, e io lasciava, che tutti gli uomini s'inquietassero gli uni gli altri.For before those dayes there was no hyre for men, neither was there hyre for beasts, neither was there peace to the comer in, nor goer out for tribulation: and I did let goe al men, euerie one against his neighbour.Siquidem ante dies illos merces hominum non erat, nec merces jumentorum erat: neque introëunti, neque exeunti erat pax præ tribulatione: et dimisi omnes homines, unumquemque contra proximum suum. 11But now I will not deal with the remnant of this people according to the former days, saith the Lord of hosts.Ma adesso non farò io come per lo passato alle reliquie di questo popolo, dice il Signore degli eserciti;But now not according to the former dayes wil I doe to the remnant of this people, sayth the Lord of hosts,Nunc autem non juxta dies priores ego faciam reliquiis populi hujus, dicit Dominus exercituum, 12But there shall be the seed of peace: the vine shall yield her fruit, and the earth shall give her increase, and the heavens shall give their dew: and I will cause the remnant of this people to possess all these things.Ma saranno progenie di pace: la vigna darà il suo frutto, e la terra darà i suoi germi, e i cieli daranno le loro rugiade; e di tutte queste cose darò il possesso a questo popolo.but the seede of peace shal be: the vine shal geue his fruite, and the earth shal geue her spring, and the heauens shal geue their dew: and I wil make the remnant of this people to possesse al these thinges.sed semen pacis erit: vinea dabit fructum suum, et terra dabit germen suum, et cæli dabunt rorem suum: et possidere faciam reliquias populi hujus universa hæc. 13And it shall come to pass, that as you were a curse among the Gentiles, O house of Juda, and house of Israel: so will I save you, and you shall be a blessing: fear not, let your hands be strengthened.E avverrà, che siccome voi, o casa di Giuda, ed o casa d'Israele, eravate maledizione presso le genti; così io vi salverò, e sarete benedizione; non temete; prendan vigore le vostre braccia.And it shal be: as you were a malediction among the Gentils, ô house of Iuda, & house of Israel: so wil I saue you, and you shal be a benediction: feare not, let your handes be strengthned.Et erit: sicut eratis maledictio in gentibus, domus Juda et domus Israël, sic salvabo vos, et eritis benedictio. Nolite timere; confortentur manus vestræ.
14For thus saith the Lord of hosts: As I purposed to afflict you, when your fathers had provoked me to wrath, saith the Lord,Perocché queste cose dice il Signore degli eserciti: Siccome io risolvei di percuotervi, perchè ad ira mi provocarono i padri vostri, dice il Signore,Because thus sayth the Lord of hosts: As I purposed to afflict you, when your fathers had prouoked me to wrath, sayth our Lord,Quia hæc dicit Dominus exercituum: Sicut cogitavi ut affligerem vos, cum ad iracundiam provocassent patres vestri me, dicit Dominus, 15And I had no mercy: so turning again I have thought in these days to do good to the house of Juda, and Jerusalem: fear not.E non ebbi compassione: così volgendomi a voi in questi giorni, ho risoluto di beneficare la casa di Giuda, e Gerusalemme: non temete.and I had no mercie: so conuerting I haue meant in these dayes to doe good to the house of Iuda, and Ierusalem: feare not.et non sum misertus: sic conversus cogitavi, in diebus istis, ut benefaciam domui Juda et Jerusalem. Nolite timere. 16These then are the things, which you shall do: Speak ye truth every one to his neighbour; judge ye truth and judgment of peace in your gates.Questo adunque è quello, che voi farete: Parli ciascuno di voi verità col suo prossimo: fate alle vostre porte giudizi di verità, e di pace.These then are the wordes, which you shal doe: Speake ye truth, euerie one with his neighbour: truth and iudgement of peace iudge ye in your gates.Hæc sunt ergo verba quæ facietis: loquimini veritatem unusquisque cum proximo suo: veritatem et judicium pacis judicate in portis vestris. 17And let none of you imagine evil in your hearts against his friend: and love not a false oath: for all these are the things that I hate, saith the Lord.E nissuno macchini in cuor suo ingiustizia contro il suo prossimo, e abbiate aversione ai falsi giuramenti; perocché tutte queste sono cose odiose a me, dice il Signore.And thinke ye not euerie man in your hart euil against his frend: & lying othe loue ye not: for al these things are such as I hate, sayth our Lord.Et unusquisque malum contra amicum suum ne cogitetis in cordibus vestris, et juramentum mendax ne diligatis: omnia enim hæc sunt quæ odi, dicit Dominus. 18And the word of the Lord of hosts came to me, saying:E il Signore degli eserciti parlommi, e disse:And the word of our Lord of hosts was made to me, saying:Et factum est verbum Domini exercituum ad me, dicens: 19Thus saith the Lord of hosts: The fast of the fourth month, and the fast of the fifth, and the fast of the seventh, and the fast of the tenth shall be to the house of Juda, joy, and gladness, and great solemnities: only love ye truth and peace.Queste cose dice il Signore degli eserciti: Il digiuno del quarto, e il digiuno del quinto, e il digiuno del settimo, e il digiuno del decimo mese e saranno per la casa di Giuda giorni di gaudio, e di letizia, e d'insigne solennità: solo che voi amiate la verità, e la pace.Thus sayth the Lord of hosts: The fast of the fourth, and the fast of the fifth, and the fast of the seuenth, and the fast of the tenth shal be to the house of Iuda into ioy, and gladnes, & into goodlie solemnities: truth onlie, and peace loue ye.Hæc dicit Dominus exercituum: Jejunium quarti, et jejunium quinti, et jejunium septimi, et jejunium decimi erit domui Juda in gaudium et lætitiam et in solemnitates præclaras. Veritatem tantum et pacem diligite.
20Thus saith the Lord of hosts, until people come and dwell in many cities,Queste cose dice il Signore degli eserciti: Verranno ancora i popoli, e abiteranno molte città;Thus sayth the Lord of hosts, vntil peoples come, & dwel in manie cities,Hæc dicit Dominus exercituum, usquequo veniant populi et habitent in civitatibus multis: 21And the inhabitants go one to another, saying: Let us go, and entreat the face of the Lord, and let us seek the Lord of hosts: I also will go.E gli abitanti dell'una anderanno a dire a quei dell'altra: Andiamo a fare orazione dinanzi al Signore, e cerchiamo il Signore degli eserciti: verremo anche noi.and the inhabitants goe, one to an other, saying: Let vs goe, and besech the face of our Lord, and let vs seeke the Lord of hosts: I also wil goe.et vadant habitatores, unus ad alterum, dicentes: Eamus, et deprecemur faciem Domini, et quæramus Dominum exercituum: vadam etiam ego. 22And many peoples, and strong nations shall come to seek the Lord of hosts in Jerusalem, and to entreat the face of the Lord.E verranno molti popoli, e nazioni possenti a cercare il Signore degli eserciti in Gerusalemme, e a far orazione dinanzi al Signore.And manie peoples shal come, and strong nations to seeke the Lord of hosts in Ierusalem, & to besech the face of our Lord.Et venient populi multi, et gentes robustæ, ad quærendum Dominum exercituum in Jerusalem, et deprecandam faciem Domini. 23Thus saith the Lord of hosts: In those days, wherein ten men of all languages of the Gentiles shall take hold, and shall hold fast the skirt of one that is a Jew, saying: We will go with you: for we have heard that God is with you.Queste cose dice il Signore degli eserciti: (ciò sarà) quando dieci uomini di ogni lingua, di ogni nazione prenderanno pelle frange della veste un Giudeo, dicendo: Noi verremo con voi: perocché abitiamo inteso come o Dio è con voi.Thus sayth the Lord of hosts: In those dayes, wherein ten men of al the tongue of the Gentils shal take hold, and they shal take hold of the skirt of a man that is a Iewe, saying: We wil goe with you: for we haue heard that God is with you.Hæc dicit Dominus exercituum: In diebus illis, in quibus apprehendent decem homines ex omnibus linguis gentium, et apprehendent fimbriam viri Judæi, dicentes: Ibimus vobiscum: audivimus enim quoniam Deus vobiscum est.
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Haydock
Jealous for her, treating her as a spouse, (Calmet) and not neglecting her as one incorrigible. (Haydock)
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Calmet
Truth. Idols and infidelity shall reign there no more. The Jews were more faithful after the captivity. But the Church of Christ is alone perfectly chaste. (Calmet)
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Days. If no prospect of such happiness now appear, is any thing difficult to Omnipotence? (Haydock) (Luke 1:37.)
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Calmet
Sun, from Chaldea and the islands. This chiefly regards the Christian Church. (Calmet)
Worthington
Assyria and Chaldea lay to the north. The promises are too great for the synagogue. (Worthington)
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Calmet
Justice. I will fulfil my promises, if they adhere to virtue. (Calmet)
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Haydock
Hire, or "reward;" merces. (Haydock)
All their toils proved useless: (Calmet) the land would not yield her fruit. (Haydock) See Aggeus 2:16.
The temple had now been building two years, and then God sent his prophets and many blessings.
Neighbour. Civil broils and the enemy rendered all wretched, 1 Esdras iv.
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Blessing. As the nations could wish no greater curse than what you have experienced, so you shall now be regarded as a most happy people.
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Of peace, or perfect. Shew no partiality.
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Calmet
Friend means every neighbour, or all mankind, Luke 10:27, 36. Even thoughts must be guarded. (Calmet)
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Challoner
Fast. They fasted on the ninth day of the fourth month, because on that day Nabuchodonosor took Jerusalem, Jeremias 52:6. On the tenth day of the fifth month, because on that day the temple was burnt, Jeremias 52:12. On the third day of the seventh month, for the murder of Godolias, Jeremias 41:2. And on the tenth day of the tenth month, because on that day the Chaldeans began to besiege Jerusalem, 4 Kings 25:1. All these fasts, if they will be obedient for the future, shall be changed (as is here promised) into joyful solemnities. (Challoner)
Worthington
They had only inquired about the fasts of the fifth and seventh months but the two others were also to be omitted in times of joy. (Worthington)
The Jews still observe all four. (Basnage 5:16.)
St. Jerome
They fast on the seventeenth of the fourth month, because the breach was then made in the walls, (Calmet) and Moses broke the tables of the law, according to the Jews, in St. Jerome. The ninth of the fifth month is also kept instead of the tenth, on which day the city was taken by the Chaldeans; (Calmet) and the Romans burnt the temple in the same month, as the Israelites had then formerly been sentenced to wander in the desert. (St. Jerome)
It would be difficult for the Jews to prove all these assertions.
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Challoner
Ten men, etc. Many of the Gentiles became proselytes to the Jewish religion before Christ; but many more were converted to Christ by the apostles and other preachers of the Jewish nation. (Challoner)
Calmet
Skirt, or hem, by which the Jews were distinguished, (Numbers 15:38., and Matthew 9:20.) (Calmet)
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The fast of the fourth month, etc.... They fasted, on the ninth day of the fourth month, because on that day Nabuchodonosor took Jerusalem, Jer. 52.6. On the tenth day of the fifth month, because on that day the temple was burnt, Jer. 52.12. On the third day of the seventh month, for the murder of Godolias, Jer. 41.2. And on the tenth day of the tenth month, because on that day the Chaldeans began to besiege Jerusalem, 4 Kings 25.1. All these fasts, if they will be obedient for the future, shall be changed, as is here promised, into joyful solemnities.
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Ten men, etc.... Many of the Gentiles became proselytes to the Jewish religion before Christ: but many more were converted to Christ by the apostles and other preachers of the Jewish nation.
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These benefites here prophecied are greater then euer vvere bestovved vpon the Ievves before Christ came, & therfore are rather to be vnderstood of the graces of the nevv testament.
Concordance Zach. 1. v. 14.
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The tenne tribes vvere caried captiue into Assiria, & the two tribes into Babylon: both vvhich are northward: not into the east nor vveast. And therfore this prophecie is of al nations Iewes & Gentils to be called to Christ fromal partes.
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Concordance Ephes 4. v. 25.
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Not only the fast of the fift, and seuenth monethes (vvherof the question vvas proposed ch. 7. v. 3.) but also of the fourth & tenth, were to be leaft of in the times of ioy and festinitie.
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Early Popes (Pseudo-Isidorian Decretals) The Epistles of Pope Callistus 1.1
… And the word of the Lord of hosts came unto me, saying, Thus saith the Lord of hosts, The fast of the fourth month, and the fast of the fifth, and the fast of the seventh, and the fast of the tenth, shall be to the house of the Lord joy and gladness, and cheerful feasts; only love the truth and peace, saith the Lord of hosts.”
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St Jerome † AD 420 Against Jovinianus 1.30
… This is wine wherewith when youths and maidens are intoxicated, they at once thirst for virginity; they are filled with the spirit of chastity, and the prophecy of Zechariah comes to pass, at least if we follow the Hebrew literally, for he prophesied concerning virgins:
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St Irenaeus of Lyons † AD 202 Against Heresies 4.17.3
… “These are the words which ye shall utter. Speak ye the truth every man to his neighbour, and execute peaceful judgment in your gates, and let none of you imagine evil in his heart against his brother, and ye shall not love false swearing: for all these things I hate, saith the Lord Almighty.”
Tertullian † AD 220 The Five Books Against Marcion 4.29
… But then who could know the times of him of whom he had no evidence to prove his existence? Justly also does He upbraid them for “not even of themselves judging what is right.” Of old does He command by Zechariah, “Execute the judgment of truth and peace;”
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St Barnabas † AD 61 The Epistle of Barnabas 2
… And again He says to them, “Did I command your fathers, when they went out from the land of Egypt, to offer unto Me burnt-offerings and sacrifices? But this rather I commanded them, Let no one of you cherish any evil in his heart against his neighbour, and love not an oath of falsehood.”
St Irenaeus of Lyons † AD 202 Against Heresies 4.36.2
… Wash you, make you clean, put away evil from your hearts, learn to do well, seek judgment, protect the oppressed, judge the fatherless ( pupillo ), plead for the widow; and come, let us reason together, saith the Lord.”
Tertullian † AD 220 The Five Books Against Marcion 4.16
… And therefore this question must at once be determined, Whether the discipline of patience be enjoined by the Creator? When by Zechariah He commanded, “Let none of you imagine evil against his brother ,” He did not expressly include his neighbour ; but then in another passage He says, “Let none of you imagine evil in your hearts against his neighbour .”
St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 20.6
… Hence it is, that He continually exhorts those to whom He had spoken these things, saying, “Let none of you revengefully imagine evil against his brother in your heart,” and “let none of you think of his neighbour’s malice.”
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St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 14
… But our feasts consist in the exercise of virtue and the practice of temperance; as the prophetic word testifies in a certain place, saying, ‘The fast of the fourth, and the fast of the fifth, and the fast of the seventh, and the fast of the tenth [month], shall be to the house of Judah for gladness, and rejoicing, and for pleasant feasts
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3. And Jerusalem shall be called the city of truth, and the mountain of the Lord of hosts the sanctified mountain. — "Of truth," first, because after the return from Babylon, true knowledge of God, true faith, true religion, true worship of God flourished continually in it until Christ. Thus Hugh and Lyra. Second, "of truth," in Hebrew אמת emeth, that is of stability, constancy, faithfulness, so that the faith given to me it would not thereafter violate, but would constantly adhere to me as to her spouse and her God, and would no longer turn aside to idols, as in fact after the return from Babylon she never turned aside to them. Whence the Syriac translates: Jerusalem shall be called the holy city. So also the Arabic. Allegorically, the Synagogue was a type of the Church, which is "the pillar and ground of the truth," I Timothy III, 13, because her teacher is Christ, who is the way, the truth and the life; and the Holy Spirit, who is the Spirit of truth, inasmuch as He proceeds from eternal wisdom and truth, which is the Word of the Father, and therefore teaches all truth, both of faith and religion, and of morals: both of these Christ and the Apostles taught after receiving the Holy Spirit at Pentecost in Jerusalem, and then throughout the whole world, according to that of Isaiah II, 3: "Out of Sion shall go forth the law, and the word of the Lord out of Jerusalem." Thus Theodoret and Rupert. The mountain of the Lord of hosts. — The Syriac and Arabic, the mountain of the Lord the strong, inasmuch as it is surrounded by so many hosts of angels. It alludes to Isaiah II, 3: "Many people shall go, and say: Come ye, and let us go up to the mountain of the Lord, and to the house of the God of Jacob, and he will teach us his ways, and we will walk in his paths." This mountain is Sion and Moriah, on which the temple was built, which was a type of the Church. Hence it is called "the sanctified mountain," first, by the sacrifice of Abraham: because on it Abraham was commanded to immolate Isaac, Genesis chapter XXII, 14, as a sign that on the same (for the mountain of Calvary, on which Christ was crucified, is a part, or ridge of the mountain of Moriah) Christ was to be immolated; who then was indeed crucified there, and by this immolation of himself most greatly sanctified this mountain. Second, because on it Solomon erected the temple, and sanctified and consecrated it to God. Again God was worshipped on it with holy sacrifices, ceremonies, psalms, praises, vows, prayers, etc. Finally on the same Christ began to gather, teach and establish His Church, which He sanctified by His doctrine, grace, merits, and sacraments.
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4. Yet shall the aged dwell. — He predicts next that Jerusalem shall be peaceful and happy, so that it abounds with citizens of every age and sex, with boys and girls playing in the streets, and they shall prolong their lives to old age, and shall be long-lived: and that this came to pass is evident from II Maccabees III, 1. Thus St. Jerome, Theodoret, Remigius and Lyran. Allegorically, it signifies the peace, multitude and long life of the Church and the faithful, which Isaiah predicted in chapter II, 4: "And they shall beat their swords into ploughshares, and their spears into sickles: nation shall not lift up sword against nation, neither shall they be exercised any more to war." And chapter LXV, 20: "There shall be no more there an infant of days, and an old man that shall not fill his days." See the things said there. And the men a staff. — Thus the Roman [text]. The long life of men in Jerusalem and the Church is signified, so that each old man in it shall have a staff, upon which he may lean because of old age, whether it be a stick, or a servant or a son, as was the case with Scipio for his aged parent among the Romans (for the parent leaned upon him as upon a staff) from whom the noble family of the Scipios derived its origin and name. The sense is, as if to say, So great shall be the health and prosperity of the citizens of Jerusalem, that the aged shall be many and great, by whose counsel the commonwealth shall be governed wisely and happily. For in the aged there is experience, maturity, the calming of desires, and thence wisdom and prudence: whence the senate was once chosen and named from the aged. Note the Hebraism, by which man is put for each one, as if to say, "Men," that is, of each old man, "a staff shall be in his hand," by which he signifies that not one or another, but many shall be old men. Thus Sanchez.
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7. From the land of the East and from the land of the West. — Under these two principal regions of the world, he understands four, namely under the East the south, under the West the north, as if to say, Wherever the Jews shall have been scattered by the Babylonian captivity, from there I shall save them and bring them back to Jerusalem. Nor is there doubt that, although they were directly led away into Chaldea, which is to the north of Judea, yet many from there migrated to other Eastern and Western kingdoms. Again, that others, when the Chaldeans came into Judea, fled to the Ammonites, Moabites, Idumeans, Syrians, etc., is evident from Isaiah, chapter XVI, 4. These therefore, hearing of the return of their people from Babylon to Jerusalem, and of the rebuilding of it and the temple, as well as of the prosperity and happiness of the inhabitants, hastened thither. Thus St. Jerome, Theodoret, Rupert and others. Allegorically and rather, it signifies the confluence of all nations from all regions of the world to Christ and the Church, according to that of Isaiah, XLIX, 12: "Behold these shall come from afar, and behold these from the North and the sea, and these from the land of the South;" in Hebrew, from the land of Sinim, that is, of the Chinese. And chapter LXVI, 19: "And I will send of them that shall be saved to the nations into the sea, into Africa, and Lydia, drawing the bow: into Italy and Greece, to the islands afar off." This is what Christ says in Matthew VIII, 11: "Many shall come from the East and the West, and shall sit down with Abraham, and Isaac, and Jacob in the kingdom of heaven." And chapter XXIV, 31: "And he shall send his angels with a trumpet, and a great voice; and they shall gather together his elect from the four winds, from the farthest parts of the heavens to the ends thereof." Thus St. Jerome.
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8. And they shall be my people, and I will be their God in truth and in justice. — Namely, that they themselves worship me with true faith and steadfast fidelity, as well as with just and holy morals; I in turn shall truly, that is, faithfully and justly, provide them with care, protection, peace and prosperity which I promised. This was true in the Jews, it is truer in Christians. Thus Vatablus and Arias, who rightly refer both "in truth" and "in justice" to both God and the people covenanting with God. For in a covenant each party binding itself to the other must render its faith truly and justly.
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9. Let your hands be strengthened, — both that you may complete the begun work of the temple, as follows; and that you may fulfill the laws and commandments of God by strongly resisting difficulties, temptations and enemies, especially the neighboring Gentiles.
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10. For before those days there was no hire. — He exhorts the Jews to diligently pursue the work of the temple, setting before them the past plague of sterility, inflicted upon them by God on account of the neglect of the work, and the present fertility on account of their care and zeal for it. By hire he means the fruit and gain of labor, as if to say, Before you set your hand to the building of the temple, you were intent upon the building of houses, and the cultivation of fields and beasts; but the hire, that is, the fruit and harvest, did not correspond to your labor and that of your beasts: for both fields, farms, pastures and vineyards, as well as beasts after all cultivation, labor and fattening, remained sterile, and gave few crops, grapes, fruits and offspring of animals. Thus St. Cyril. Neither was there peace, — as if to say, On all sides the Samaritans, Moabites, and other neighboring enemies attacked and harassed you. Thus St. Jerome and Cyril. I sent all men, — as if to say, I permitted not only wars from without, so that neighboring enemies might vex you; but
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11 and 12. Now (since you have the building of my house as a care and concern to your hearts) there shall be a seed of peace. — First, that is to say, abundant and secure crops shall come forth to you, such as are wont to come in time of peace, when fields are cultivated most excellently, and there is no enemy to hinder the sowing or carry off the harvest. Thus Vatablus and a Castro. Whence the Septuagint translates: I will show peace, so that not only men, but also the elements shall be peaceful to you, indeed shall conspire for your good and sustenance. For, as follows: "The vine shall give its fruit, and the earth shall give its increase, and the heavens shall give their dew." Second, by catachresis of peace, that is, of abundance, fertility and prosperity. For these, indeed all goods, peace is equally the cause and symbol, according to that Psalm 122, 7: "Let peace be made in thy strength, and abundance (which is wont to follow from peace) in thy towers," that is to say, I will make your seed fertile, so that it may produce abundant ears and crops. Third, others thus expound it: There shall be a seed of peace, that is, of blessing, that is to say, I will bless your seeds. For peace is a great blessing, and brings a greater one with it. Whence Christ and the Apostles are wont to use this greeting according to the custom of the Hebrews: "Peace be to you," by which phrase they beseech every blessing. Fourth, others translate: There shall be a seed unto peace, that is, it shall be preserved peacefully, grow and ripen, that is to say, In peace, that is, whole and unharmed by rust and every defect of the air, as well as by the enemy, I will keep your crops, both at the time of sowing and afterwards, and at harvest. Fifth, the Hebrew שלום schalom, that is, peace, also signifies whole, perfect. Whence the Chaldean and Zurich versions translate: There shall be a full and perfect seed, both in itself, and consequently in the ears and grains, which it shall produce from itself full and perfect. All these expositions come to the same thing: yet the first two are more genuine and conform to the Hebrew phrase. These things happened literally to the Jews returning from Babylon; but spiritually they apply more fittingly to Christians returning from infidelity or sin to the Church and to God, and building a mystical temple in their souls. For to these God makes it so that all their seed shall be of peace, that is, so that all things which they undertake and attempt may turn out prosperously, and come forth happily and fruitfully, and from this they may gather fruit, especially spiritual fruit of virtues, both in themselves and in their neighbors. Thus St. Jerome, Theodoret, Remigius and Lyra. You will say: This seed and blessing in verse 13 he promises not only to Judah, but also to Israel: but to Israel this did not happen literally, since Israel did not return from the Assyrian captivity. Therefore Israel and Judah here are understood not carnally, but spiritually, namely the faithful people. On account of this argument the Jews hold that these things have not yet been fulfilled, but are to be fulfilled by their Messiah whom they await. But I answer that mention is made of Israel here, because many of the Israelites, followers of the true and ancestral faith and religion, had passed over to Judah, and were carried away to Babylon with it, and likewise returned with it, and therefore they were made partakers of the peace and happiness promised here, as conspiring with it and coalescing into one nation. Morally, learn that religion and the worship of God is the seed of all happiness. Cicero saw this in shadow: for in book II of On the Nature of the Gods, he attributed the happiness, empire and triumphs of the Romans to religion: "If," he says, "we wish to compare our things with foreign things, we shall find ourselves equal or even inferior in other matters: in religion, that is, in the worship of the gods, we are much superior." And soon after: "Among our ancestors there was such power of religion, that certain emperors even devoted themselves to the immortal gods, with head veiled and set words, for the republic." The same, in the oration against P. Clodius, which is the thirtieth in number: "Who," he says, "is so senseless that, etc., does not understand that by the divine power of those (gods) this great empire was born, and increased, and preserved? Although we ourselves love ourselves, yet we are not equal to the Spaniards in number, nor to the Gauls in strength, nor to the Carthaginians in cunning, nor to the Greeks in arts, nor finally to the Italians and Latins themselves in this very domestic and native sense of this nation and land; but in piety and religion, and in this one wisdom, that we have perceived that all things are ruled and governed by the divine power of the immortal gods, we have surpassed all peoples and nations." See the sayings of Haggai, I, 6, where he himself treats the same argument which Zechariah treats here, as being his contemporary, and a helper given by God to promote the building of the temple, as appears in I Esdras V, 1. Most excellently St. Cyprian, in the treatise On the Lord's Prayer: "Since all things are God's," he says, "he who has God will lack nothing, if he himself does not fail God." Wherefore the same rightly admonishes elsewhere, that we give our heart not divided, not split, but whole to God, whose it is, and who demands it wholly, and alone fills and satisfies it: "You are enough, O soul, for God; let God be enough for you." For, as St. Augustine says in the Soliloquies, chapter XIX: "He loves you less, O Lord, who loves something with you which he does not love for your sake."
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13. And it shall be: as you were a curse among the Gentiles, etc., so will I save you, and you shall be a blessing. — "Curse," that is, greatly cursed; "blessing," that is, greatly blessed. Thus the Chaldean and the Septuagint, which translate: As you were in a curse, so you shall be in a blessing, that is to say, Just as all the nations among whom you were captive in exile cursed you, and mocked you and execrated you: so in turn, when they see you freed by me, prospering, enriched, they will bless you, praise and celebrate you; Secondly, blessing and curse, that is, an example, parable and formula of blessing and curse, which all use, when they wish to curse or bless someone, so that they say: May it be to you as to these Jews, namely that you be cursed, a reproach and execration of God and men, as they themselves are; or be a blessing, that is, a heap of goods, praise and glory befall you, namely that God heap upon you all goods, as he has heaped upon the Jews, and therefore all praise, celebrate and glorify you. Thus Vatablus. In like manner concerning the same things Jeremiah says in chapter XXIV, 9: "I will give them up to vexation and affliction to all the kingdoms of the earth: to be a reproach, and a parable, and a proverb, and a curse in all places to which I have cast them out." And Ezekiel XIV, 8: "I will make him an example and a proverb."
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16. Truth and the judgment of peace (that is, peaceful, as the Chaldean and Septuagint translate, namely just and equitable, concerning which no one can justly complain) judge in your gates, — that is in courts, tribunals and judgments, which you, O Jews, have and exercise in the gates of your cities; secondly, for peace in Hebrew is שלום schalom, which can be translated whole, perfect, uncorrupted, sincere, as I said in verse 12, that is to say, Bring in your judgments sincere judgment without respect of persons, do not allow yourselves to be corrupted by gifts, nor judge from favor, fear or hatred, but by right reason and equity. For in many things that saying of the Poet is true: "When gold speaks, every other word is vain. Gold persuades anything, though silent." Thirdly, some by the judgment of peace, says Vatablus, understand judgment not obscure, not captious, from which lawsuits are wont to arise, but clear and candid, which reconciles peace and concord between the litigating parties.
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17. Against a friend, — against a neighbor; thus the Septuagint and the Chaldean; for this one is called in Hebrew רע rea, that is, companion, friend; I gave the reason in Leviticus XIX, 18. A false oath do not love, — rather hate and execrate it with the utmost hatred: it is a meiosis; for less is said, but more is understood.
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19. The fast of the fourth, and the fast of the fifth, and the fast of the seventh, and the fast of the tenth (supply of months, not days) shall be to the house of Judah into joy. — Here he answers the question about the fasts proposed by the Jews in chapter VII, 1, as St. Jerome, Remigius and Haymo say. Moreover, the months of the Hebrews begin and are numbered from Nisan, that is March; for this was the first month of the sacred year, by decree of God, Exodus XII, 2. The fourth month from it therefore was Tammuz, which corresponds partly to our June, partly to July. On the ninth day of this month the Jews fasted, because on that day the wall of Jerusalem was broken through and breached by the Chaldeans, as is evident from Jeremiah LII, 6. Thus St. Jerome and Cyril. The fifth month was Ab, which corresponds partly to our July, partly to August. On the tenth day of this month the Jews fasted, because on that day the temple was burned by the Chaldeans, as is evident from Jeremiah LII, 12. The seventh month was Tishri, which corresponds partly to September, partly to October. On the third day of this month they fasted, because on that day Gedaliah was killed by Ishmael, Jeremiah XLI, 2. The tenth month was Tevet, which corresponds partly to December, partly to January. On the tenth day of this month they fasted, because on that day Jerusalem began to be besieged by the Chaldeans, IV Kings XXV, 4. When therefore the Jews asked whether on these days, on which they had hitherto mourned and fasted on account of the calamity of the city and people and temple, now that the city and temple had been restored, they ought still to mourn and fast, God answers: By no means; for He will convert their mourning into joy, their sorrow into gladness, their fasts into feasts and festive banquets, because He will bless the city, temple and inhabitants, and will heap them with all good things (if indeed they love and keep peace with their neighbors, and truth, that is fidelity with God); so that thereafter they may celebrate the months and years in cheerfulness and happiness, and indeed on those very days on which a little before, on account of the overthrown city and temple, they were accustomed to mourn and fast, now with the turn of events they may celebrate solemn feasts and banquets; just as the Jews did, liberated and exalted by Esther, celebrating the days of Purim, that is of lots, by solemn feasts and gifts, Esther IX, 19. Thus St. Jerome, Remigius, Albert, Hugh, Lyra and others. Note: There were also other fasts prescribed among the Hebrews in the months already named for other reasons. For on the 17th day of the fourth month they fasted, because on that day Moses, descending from Sinai and seeing the people adoring the golden calf, broke the stone tablets on which God had inscribed the Decalogue with His finger, Exodus XXXII, 19. They also fasted in the fifth month on the first day, because on that day Aaron, the brother of Moses, died, and the first high priest of the Hebrews established by God, Numbers XX, 28; likewise on the ninth day, because on that day the Hebrews were commanded by God on account of the murmuring of the spies to wander in the desert for 40 years, and to die there. Again in the seventh month, on the tenth day, was the fast of expiation sanctioned by God, Leviticus XXIII, 27. Moreover in the 10th month, on the eighth day, there was a fast, because on that day the law was translated into Greek by the Septuagint Interpreters, in the time of Ptolemy Philadelphia, and darkness covered the whole world for three days. All these things and more are contained in the Calendar of the Hebrews, which Genebrardus translated into the Latin language, and prefixed to his commentaries on the Psalms. Moreover, concerning the abolition of these fasts, the matter is not treated here, although some may think so, both because those were ancient: but here the matter concerns new and recently instituted fasts; and because some of them were sanctioned by God, such as the fast on the day of expiation, Leviticus XXIII, 27: it is not likely that God would here revoke and annul them; and because the Jews, in chapter VII, 1, asked only whether the fasts instituted in the fourth and fifth months on account of the destruction of the city and temple ought still to be observed now that the city and temple had been restored, to which God answers that they ought not to be observed, but changed into joyful and convivial solemnities; therefore He does not treat of fasts instituted for other reasons on other occasions. For those are irrelevant in this place. Mystically, these four monthly fasts prescribed to the Jews by the Synagogue foreshadowed the fasts of the four seasons prescribed to Christians by the Church, rather these were instituted for their imitation of continence and piety, or as an example, not for their law and obligation (for this ceased in the advent and law of Christ), as St. Leo teaches in sermon 7 On the Fasting of the Seventh Month, and St. Callistus in his letter to Benedict. For since the Hebrews observed the appointed fasts of the four seasons, it was fitting that Christians, who ought to be more perfect than the Hebrews, should observe similar ones, and therefore they were sanctioned for other and more sublime reasons and purposes: the first of which is, that at these times we might partly beseech God for the fruits and produce of the earth being born at that time, and partly give thanks for the same already born and received. For in these four seasons the temperament of the air varies greatly, and all fruits and crops are either sown, or born, or ripened, or gathered. St. Leo brings forward this reason in sermons 5 and 8 On the Fasting of the Tenth Month. Wherefore the Church celebrates these fasts with joy and gladness, especially because soon after them follow most solemn celebrations, namely both of the feasts of Easter, the Holy Trinity, the Body of Christ, the Nativity of Christ, etc.; and of eternal ones in heaven, which the faithful merit through these fasts. The second is on account of the ordinations of priests and other ministers of the Church which take place in these four seasons, namely that through fasts and prayers God may be invoked to assist and cooperate with bishops, so that the unworthy may be rejected by them, and only the worthy ordained, and that they through the same fasts may be disposed and prepared to receive the Holy Spirit. The third is, that through them we may offer to God the four seasons of the year, namely spring, summer, autumn and winter through which these fasts are distributed, and consequently the whole year in penance and obedience of piety. Again, that in each month we may dedicate one day to God through fasting. For three days of fasts distributed through the four seasons of the year make up universally twelve days, as many as there are months in the year. Thus Bellarmine in his book On Good Works in particular, chapter XIX. Indeed St. Leo, in sermon 9 On the Fasting of the Seventh Month: "For this reason," he says, "the observance of continence itself was assigned to four seasons, so that in the return of the whole year's course, we might know that we constantly need divine purifications." The same, in sermon 8 On the Fasting of the Tenth Month: "The utility of this observance," he says, "is established chiefly in ecclesiastical fasts, which from the doctrine of the Holy Spirit are thus distributed through the whole circle of the year, that the law of abstinence is prescribed to all seasons, since we celebrate the spring fast in Lent, the summer one at Pentecost, the autumn one in the seventh month, and the winter one in this, which is the tenth, understanding that nothing is empty in divine precepts." In like manner we fast through Lent, so that we may pay to God the tithes of the whole year through abstinence and penance. For if you divide 360 days, which are in the year, by ten, you will make 36 days, through which we fast for six weeks of Lent. These therefore 36 days are as it were the tithes of the days of the whole year. Thus St. Gregory in homily 26 on the Gospel.
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20. Until peoples come. — These words depend on the preceding ones, as if to say: The mourning of the fasts shall be converted into joyful solemnities, "until," that is, so much, or to such a degree, that peoples attracted by their fame shall come and flock together to see them, and to feed and delight themselves in them. Thus St. Jerome. Or, as if to say: You shall celebrate joyful and glorious solemnities, until you celebrate more joyful and more glorious ones, which will happen when peoples come, etc. Whence the Septuagint, the Chaldean, Pagninus and the Zurich version translate: Yet peoples shall come, as if a new period begins here, and it is a new and greater promise. Now these things have been fulfilled in some way in the Jews after their return from Babylon, especially in the time of the Maccabees, when many peoples both from various cities of Judea and from neighboring nations, seeing the happiness, victories and glory of Jerusalem and the temple, exhorted one another to hasten there and enjoy them. For at that time many gentiles in various places embraced Judaism and became proselytes, as is clear from Esther chapter VIII, 17, and III Esdras V, 50, and Acts II, 11, and chapter VIII, 27. Yet far more truly and fully were they fulfilled in the time of the Apostles, when through them the gentiles converted to Christ and the Church (which is the true Jerusalem) hastened and flocked together from all sides in troops with joy and jubilation, exhorting one another, as Isaiah predicted it would be in chapter II, 2, and Micah in chapter IV, 2. Thus St. Jerome, Theodoret, Rupert, Hugh, Lyra, Vatablus and others throughout.
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21. And let the inhabitants go, one to another, saying. — Thus the Roman text, but Ribera thinks it should be read: And let the inhabitants of one, namely city, go to another; and this seems clearer and more fitting, and thus the Hebrew texts have it. Whence also the Septuagint translates: And they shall be gathered together who dwell in cities into one city, saying; and the Chaldean: And the inhabitants of one shall go with the inhabitants of another city, saying: Come, let us go to pray before the face of the Lord. This was true in Jerusalem, more truly in the Church. Thus we see in Italy whole villages and towns flowing together in crowds to Loreto, and encouraging one another to visit and venerate that sacred shrine of the Blessed Virgin miraculously translated thence from Judea by angels, in which she herself, being saluted by the angel, conceived the Son of God, and the Word was made flesh. And let us seek the Lord of hosts. — The Chaldean: Let us seek doctrine from the Lord. I will go also. — It is the voice of one city and people, or of one man to another; for while he invites him and says: "Let us go and beseech the face of the Lord," etc., he adds a spur to him, subjoining: "I will go also," as if to say: I am so devoted to this undertaking, and will not fail you in it, that I wish altogether to be a sharer and companion, nay, a guide of the journey. Thus the letter, namely, is true, worthy and pleasing to God. St. Jerome. Whence the Chaldean translates: This one shall say to that one: I will go also. Others, such as Theodoret, Arius and Hugh, think this voice to be that of citizens promiscuously offering themselves for the journey, so that each of them may say: "I will go also." Whence Vatable: They will say, he says, very many: I also will go, or I will go with you; so that it is the voice of those associating themselves with others going to Jerusalem, as if to say: Very many, seeing others tending toward Jerusalem and toward the Church, will flock to them in rivalry, will surround their company, will join themselves to them, and will set out on the journey with them; for one will say: I will go also. And another: And I. And a third: And I; and therefore each will say.
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22. And strong nations, — and therefore accustomed to be subject to none, but to rule over others, now bending their necks to the Synagogue and Church, seek to be ruled by it.
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23. In those days (namely, these things so august which I say and foretell shall come to pass: in those days, I say), in which ten (that is, many: for the number ten, because it is the first after the single numbers, which are called digits, and combines and multiplies them; hence it is a symbol of multitude and universality. Thus in Leviticus XX, 26, "ten women" are called many, so St. Cyril) men shall take hold, out of all languages of the nations, and shall take hold of the hem of a man that is a Jew, saying: We will go with you; for we have heard that God is with you, — as if to say: Many out of all nations shall become proselytes, so that with the Jews they may worship the one true God, and therefore may ascend to Jerusalem at the appointed feasts. This was begun to be true in the Synagogue, as Theodoret thinks. But it is fully and completely verified in the Church, as St. Jerome thinks; for few gentiles became Jews, but almost all became Christians: The Prophet therefore here flies from the type to the antitype, namely from Jerusalem to the Church, yet so that he alludes to the type, and as it were touches upon it in passing, and thus mixes the type with the antitype. See Canons IV and V, which I prefixed to the Major Prophets. Wherefore by a Jew here understand both the carnal, and more truly the spiritual and mystical one, namely the Apostles and the first faithful, who, sprung from the Jews, were truly Jews, that is, confessing God and the Messiah sent by Him. For when these preached the Gospel and with great zeal, holiness and miracles proclaimed it, the gentiles adhered to them; because from them they knew that God was with them. Thus St. Jerome, Cyril, Remigius and others. Again St. Jerome understands by a Jew Christ born from the tribe of Judah, who restored to Judah the scepter and kingdom, not temporal but spiritual, according to the oracle of Jacob in Genesis XLIX, 10. But that not only Christ is called here a Jew, but also the Apostles, is evident from the fact that it is said in the plural: "We will go with you." Thus a Jew is understood mystically for a believer and Christian, Romans II, 28, where it is said: "For he is not a Jew who is one outwardly; nor is that circumcision which is outward in the flesh: but he is a Jew who is one inwardly, and circumcision is of the heart in the spirit, not in the letter," namely, is true, worthy and pleasing to God. And Philippians III, 3: "For we are the circumcision (that is, circumcised, namely Jews), who serve God in spirit, and glory in Christ Jesus." And Apocalypse II, 9: "Thou art blasphemed by those who say they are Jews (that is, confessing God and worshippers of God) and are not, but are the synagogue of Satan." Mystically, a true Jew is a religious worshipper of God, an observer of his institution; a mirror of religion, modesty, piety, and every virtue, whom when worldly people see, being moved by the Spirit of God and burning with zeal, they seize the hem of his garment, so that they might embrace his institution and habit, saying: "We will go with you; for we have heard," nay rather we see, "that God is with you;" for you are the seed whom the Lord hath blessed. Indeed, nothing so invites worldly people to the state of perfection as the holy and exemplary life of those who dwell in it. Whence we see monasteries and Orders, in which discipline and religion flourish, to be eagerly sought after by many, so that many are turned away; but those in which life is more lax are neglected and destitute both of persons and of sustenance. For there is no magnet, no lynx, no allurement which more powerfully draws and attracts even iron hearts than the sanctity of life and example. Thus St. Augustine relates in book VIII of the Confessions, cap. V, VI, VII and XI, that by the example of Victorinus to the faith, and of St. Anthony to contempt of the world, he himself and many others were drawn and inflamed: "Let the method of persuasion be easy," says St. Leo in his sermon On St. Lawrence, "yet examples are more powerful than words, and it is more complete to teach by deed than by voice." Indeed, Seneca in epistle 6 says: "The living voice and intercourse will profit you more than an oration: first, because men believe their eyes more than their ears; secondly, because the way through precepts is long, but short and effective through examples." Thus in the Lives of the Martyrs we frequently read that, being drawn and inflamed by the sight of their fortitude and eagerness, they ran willingly to martyrdom. Thus St. Bernard gives these praises to St. John the Baptist in his sermon On the Privileges of the Baptist: "John is the joy of his parents, the nobility of his lineage, the example of the world, the end of the law, the beginning of the Gospel, the expulsion of death, the gate of life, the glory of men, the splendor of conversion, the ruler of all justice." The same author exhorts his sister, in the book On the Manner of Living Well, cap. XVI, to propose to herself for imitation, and to ask of God "the humility of Christ, the devotion of Peter, the charity of John, the obedience of Abraham, the patience of Isaac, the forbearance of Jacob, the chastity of Joseph, the gentleness of Moses, the constancy of Joshua, the kindness of Samuel, the mercy of David, the abstinence of Daniel, and other worthy deeds of the former Saints." Whence, he says, it is said in the Canticles: "How beautiful are thy steps in shoes, O daughter of the prince! But what are the shoes of the Church, except the examples of the holy Fathers, by which we are protected in the way of this world, so that through all tribulations these shoes may walk?"
Machine translation from the Latin, not reviewed.
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v. 4 « Et factum est verbum Domini exercituum dicens : v.9 haec dicit Dominus exercituum : zelatus sum Sion zelo magno et indignatione magna zelatus sum eam » ; — cf. 4, 44. 15; ratio enim instaurationis et bonorum unica est zelus Domini, amor eius et aemulatio, qua bonum populi sui promovens suam praeclare manifestat gloriam et fidelitatem. Est zelus amor bonicum indignatione contrarii (Alb.), vel ingens amor rei amatae qui parit iram ingentem in eos qui rem amatam laedere vel amanti eripere satagunt (Lap.). Quare zelus in bonum Sionis et indignatio magna ín hostes intelligitur, qua populum ab eorum oppressione vindicare vult; illa enim hostium punitio zelum Dei pro suis ostendit (cf. S. Ephr. Chald. * Cyr. Theod. M. Mar. Schegg) ; ad rem vide Is. 10, 1; 82, 4. Quod alii intelligunt, dici iram Dei in populum eiusque punitionem (cf. S. Hier. Theod. Alb. Sanct. Lap. Tir.), verum quidem est etiam hanc punitionem esse profectam ex Dei pro populo zelo et ex spreti amoris aemulatione ; at cum in utroque membro eadem sit locutionis forma (hebr. 5 pro, non 5y in quos zelum et indignationem devolverit) et insuper modus loquendi ad 4, 14. 45 exigi debeat, prior explicatio magis ad rem esse videtur. Exhibetur ergo Dei zelus in utraque sua manifestatione : amoris ac studii pro populo, irae et excidii pro adversariis ; sicut columna ignis in exitu ex Aegypto Israelitis tutelae erat, perniciei Aegyptiis (cf. Ex. 14, 20). Alterum Dei verbum explicat, quomodo zelum suum sit ostensurus Deus v. 3« haec dicit Dominus exercituum : reversus sum ad Sion et habitabo 1n, medio lerusalem ; et vocabitur lerusalem civitas veritatis et mons Domini exercituum mons sanctificatus » ; — cum populum traderet hostibus capiendum et urbem destruendam, reliquisse Sion et habitaculum suum deseruisse Deus dici poterat; unde Ezechiel gloriam Dei vidit recedentem & sanctuario et urbe (Ez. 10, 48; 11, 23) et postmodum introeuntem et habitantem in novo templo (43, 2). Uti autem Deus lux est et ubi ipse efficaciter adest et operatur, omnia lucis eius participatione collustrari necesse est, ita reditus eius et inhabitatio in Ierusalem secum necessario affert veritatem i. e. urbs iam non erit plena mendacio, infidelitate, verum efficietur fidelis (Is. 1, 26), in qua verus Dei cultus, vera Dei doctrina, vera et fidelis in Deum obedientia aderit ; mons Domini, mons templi erit sanctus, utpote Dei habitaculum peculiari maiestatis divinae praesentia consecratum et Dei protectione a profanatione tutandum. Promissio haec ea recolit, quae 2, 5 in visione erant ostensa. Praeludia quaedam et parva initia iam cernebantur, uti par erat, tempore ante Messiam : ipsa urbis templique instauratione restituta aliquo modo theocratia Deus reversus est ad Sion; ad idola colenda sponsa antea infi- - delis non diffluxit, verum Dei cultum retinuit et magnam partem fovit ; mons templi erat sacer religione et divino cultui consecratus (cf. Sanct.) ; sed verba adeo ampla potissimum respiciunt veram et perfectam theocratiam per Messiam perficiendam, cuius prior illa erat typus et praeparatio. Id quoque ex iis elucet, quae in visionibus prophetae oblata erant, et in subsequentibus etiam clarius effertur. Tertium Dei verbum promissionem pacis et felicitatis continet : v. À « haec dicit Dominus exercituum : adhuc habitabunt senes et anus in plateis lerusalem et viri baculus in manu eius prae multitudine dierum,
In antecedentibus id agitur, ut bene perdiscant peccata fuisse ruinae causam ; Deum igitur ab iis obedientiam exposcere. In subsequentibus denuo iis ob oculos ponitur, quid Deus Sioni largiturus sit. Post ruinam enim fore instaurationem ex antiquis promissis Dei decreto et consilio benevolo constat. Iam quos pristinae contumaciae recordatione et poenis terruit vates, eos amore Dei et felicitate instaurationis ad obsequium Dei et veram animorum pietatem perducere conatur. Quare decem Dei verba, quibus haec continentur, proponit, Deumque ipsum tot ac tanta promitteremagna emphasi inculcat et repetit. Nam ut advertit S. Hier. (ad v.6): « per singula verba atque sententias quibus Israeli prospera et pro rerum magnitudine pene incredibilia promittuntur, propheta proponit: haec dicit Dominus omnipotens *, alio sermone hoc loquens : ne putetis mea esse quae spondeo, et quasi homini non credatis ; Dei sunt promissa quae replico ». Primum verbum argumenti summam proponit simulque rationem intimam pandit, cur Deus tam magnifica sit operaturus, eorumque pignus certissimum in medium profert :
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v. 8 et plateae civitatis complebuntur infantibuset puellis ludentibus in plateis eius » ; — habes hic, ut bene dicit Sanct., « hypotyposim felicis, amplae ac pacatae civitatis quae sane elegantissima est, ubi conversa fortuna atque benignior ex adverso respondet antiquae calamitati ; qua sicut nihil aerumnosius fingi potuit, sic nihil hic potuit excogitari felicius. Singula oppone singulis et divinam quandam eloquentiam intuebere. In Ier. Thren. cap. 2 et 5 narrantur senes tacentes, squalidi et habiti ab hostibus ludibrio ; hic vero quieti inducuntur, annis et auctoritate graves et aetatem gravem et labentia prae senectute membra baculo sustentantes. Illic proponuntur infantes exhalantes animas in materno sinu extrema fame macieque confecti... nunc vero futuri dicuntur festivi infantium ac puellarum ludi ». Ex indole veteris testamenti mors praematura peccatorum poena censebatur (cf. Deut. 98, 90. Ps. 94, 94; 'I'1, 33), dum iusti saepe dicuntur diem obire supremum in senectute bona et pleni dierum (cf. Gen. 15, 15; 25, 8. Iud. 8, 32. 4 Par. 29, 28. 2 Par. 24, 15); ande vates ea descriptione populum exhibet sanctum et Deo placentem ; praeterea monente S. Hier. pacis ibi imago explicatur, « quam Graeci &accommodatissime xouporpógow appellant; natos. quippe ad pubertatem perducit et iuventam ingressis viam ad senectutem sternit nemine vastante, non bello atterente, non pugnadevorante » (S. Cyr.). Pueri puellaeque ludentes chorosque ducentes senibus spectantibus et communis : laetitiae quasi praecones sunt (S. Cyr.) et benedictionis divinae in, nu- DQerosa quoque prole consistentis testimonium (cf. TAeod. M.). Populum Dei iri multiplicatum, constans est temporis messianici indicium (Ier. 33, 29. Ez. 36, 10. 31. Os. 1, 10. Mich. 2, 19), et longaevitas etiam apud Isaiam 65, 20 de tempore messianico praedicatur. Non quidem eo sane sensu, quasi omnes ad eam vel plerique pervenire debeant, sed ut pacis ac benedictionis divinae symbolum ad indolem veteris foederis efformatum praebeatur (vide quae ad Is. 65, 20 notavi). Quartum Dei verbum ea fore confirmat, etsi praesenti conditione spectata promissio videatur ex coniectura humana impletu difficillima :
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v. 6 « haec dicit Dominus exercituum : si videbitur difficile in oculis reliquiarum populi huius in diebus illis, numquid. £n oculis meis difficile erit? dicit Dominus exercituum» ; — «fidem facit verborum potestatem suam interponens » (Theod.). Poterat enim videri « reliquiis populi quae de captivitate venerant, incredibile cernentibus urbem penitus destitutam, murorum ruinas, combustos parietes manus babylonias ostentare » (S. Hier.), vel contemplantibus etiam « omnes urbes circumcirca ferarum cubilia, quod incolis essent viduatae, et agros quondam fertilissimos et florentissimos spinis refertos ; hinc igitur de promissis ad rem ipsam conferendis ambigere haud absurdum erat; quare ad confidendum hortatur. Quod enim vobis est impossibile, Deo ut omnipotenti est factu facile. Ipse enim est Dominus virtutum, voluntate efficiens quae naturae metas longe excedunt, et citra moram placita sua ad exitum pervehit» (S. Cyr.). Monet igitur etiam hac in re: « non. enim cogitationes meae cogitationes vestrae... quia sicut exaltantur coeli a terra, sic exaltatae sunt viae meaea viis vestris et cogitationes meae a cogitationibus vestris » (Is. 55, 8. 9). Quinto verbo iam partim declaratur, qua ratione et via Deus impletionem promissionis sit adducturus : populum enim suum congregabit a - cunctis regionibus et sanoto foedere cum sancto populo erit coniunctus : V. "l « haec dicit Dominus exercituum : ecce ego salvabo populum meum de terra orientis et de terra occasus solis,
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v. 8 et adducam eos et habitabunt in medio lerusalem, et erunt mihi in populum et ego ero eis in, Deum in veritate et in tustitia » ; — duae plagae nominantur in- &tar omnium, uti Is. 59, 49. Mal. 4, 41. Ps. 49, 4; 112, 3. Plenius habetur Is. 43, 5. 6: «ab oriente adducam semen tuum et ab occidente congregabo te; dicam aquiloni: da, et austro: noli prohibere ; affer filios meos de longinquo et filias meas ab extremis terrae ». Reditus ille prophetae tempore prolusio quaedam erat eius temporis, quo filii Dei qui erant dispersi conzregandi erant in unum (cf. Ioan. 14, 52). Ita iam S. Hier. rem considerat ; postquam enim Iudaeorum sententiam ea esse Machabaeorum tempore completa, aliorumque opinionem ea ad consummationem mundi referentium recensuit, ita ipse concludit : «nos autem et illo tempore i. e. post Zorobabel et Nehemiam dicimus ex parte completa et quasi in typis et imaginibus praecessisse . . . et nunc plenissime sub Domino Salvatore in Ecclesia i. e. in vera lerusalem promissionem rebus expleri » (sim. S. Cyr. Sanct. Men. Lap.). Neque verba tanta cum amplitudine prolata prohibent, quominus ea et de tota periodo messianica intell;gamus et etiam demum quando intraverit plenitudo gentium, plene ccmplenda esse censeamus, cum omnis Israel salvus fiet (cf. Rom. 11, 26. Trochon). Tum habitabunt in Ierusalem i. e. in illa urbe, quae est mater nostra, quae est libera, quae « sursum est lerusalem » (Gal. &, 26), ad quam coelestem Ierusalem accedunt (Hebr. 12, 22), quicumque bartismo Christi corpori inseruntur, et. quae iam in vetere foedere tamquam mater populorum celebrabatur (Ps. 87, 4-6 hebr.). Exsistet foedus inv:olabile inter Dcum et populum, ex utraque parte veritate, fidelitate, sanctitate firmiter stabilitum (cf. Os. 9, 19. 20), « ut scil. ipsi colant me vera fide et constanti fidelitate, aeque ac iustis sanctisque moribus, ego vicissim vere i.e. fideliter et iuste praestem eis curam, custodiam, pacem, prosperitatem quam promisi » (Lap.). Etiam hoc loco notatu dignum est, quantopere in prophetia emineat et efferatur indoles instaurationis spiritualis. Isto foedere veritate et iustitia innixo promissio v. J enuntiata olene consistit ac continetur
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v. 9 « Haec dicit Dominus exercituum : confortentur manus vestrae, qui auditis in. àis diebus sermones istos per os prophetarum, in die qua fundata est domus Domini exercituum ut templum aedificaretur » ; — manus roborare est animos et fortitudinem assumere, alacri et intenso &tidio operam navare (cf. Iud. 7, 11. 2 Reg. 2, 1. 2 Par. 15, 'l. Is. 35, 3). Aggaei et Zachariae sermones et opus praesens urgent et temporis futuri splendorem vaticinantur. Exstiterunt prophetae et munere suo funguntur eo tempore quo templi aedificatio, diu fundamento posito intermissa, iterum est coepta ; quare dicitur : die quo fundata est domus Domini, templum ad aedificandum (hebr.). Ad hos sermones redduntur attenti, quia ex eo tempore prospera annuntiare coeperunt (cf. Agg. 2, 19. 20). Prior fundatio, quia opus mox est interruptum, non erat fundatio ut. aedificaretur, quam scil. ipsa aedificatio esset statim subsecuta. Aedificatione vero alacriter incepta benedictio quoque aderat. Id ex comparatione prioris temporis illustratur
Sexto verbo Deus ex praeclaris promissionibus quae futurum tempus complectuntur, quid pro praesenti rerum conditione necessario sit colligendum, p;oponit. Id autem quid aliud esse posset, nisi ut. spectata tanta rerum futurarum sublimitate iam nunc animos resumant fortes et alacres, quia cum templi aedificatione ad opus Dei promovendum ipsi quoque accedant, Deus iam nunc iis benigne providebit? Unde
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v. 10 «siquidem ante dies illos merces hominum non erat nec merces iumentorum erat, neque introeunti neque exeunti erat. paz prae tribulatione ; et dimisi omnes homines unumquemque contra proximum suum » ; — i, e. labor omnis erat irritus et inanis ; nullum ex eo fructum percipiebatis ; optime illustrantur ea ex Agg. 2, 1'l. 18. Ad annonae caritatem et defectum accedebat infestatio hostilis ; cum quis urbe egredi vel intrare in aliam vellet, non erat pax ab hoste ! (hebr.). Bene S. Hier. in comment. : « feris adversarii, domi seditio turbabat pacem et erat ubique iustitium ob bellorum frequentiam et insidias domesticas, dum nec frater fratri exhibet fidem et omnis est inimica propinquitas e. Vel phrasis etiam cum Sanct. de universa vitae agendique ratione accipi potest, quae ab infestatione hostili minime tuta fuerit —— ita enim NY2 nNY abhiberi, notum est ; cf. Deut. 28, 6. 4 Sam. 49, 6, Is. 31, 28 etc. —. Eam infestationem legimus Esd. 4, 1-D. 24. Praeter eam intestinis se conficiebant dissidiis ; et dimisi i. e. immisit, permiebam eos mutuo in se consurgere et inter se laedere. LXX, ut iam notat S. Hier., « ad futurum tempus omnia retulerunt ; sed melius ad praeteritum, ut in hebr. habetur et expositionis veritas approbabit » ; etiam S. Cyr. hebraicam editionem (Éx$osw) non habere verbum futuri temporis, sed praeteriti advertit, eamque orationem valde esse consentaneam et ipsa narratione contürmari.dicit. Theod. autem et Theod. M. in tribus prioribus membris legunt tempus praeteritum (3v: óz7jpys), ultimum quidem legunt itarosts)8, exponunt autem per praeteritum : « ego enim propter rerum divinarum negligentiam turbas inter vos continuas excitavi » (Theod.). Verum, quo alacrius operi Domini incepto insistant, pro futuro optima promittuntur :
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v. 44 « nunc autem non iuxta dies priores ego faciam reliquiis populi huius, dicit Dominus exercituum,
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v. 429. sed semen pacis erit ; vinea dabit fructum suum et terra dabit germen suum et coeli dabunt rorem suum et possidere faciam reliquias populi huius universa haec » ; — cf. Agg. 92, 19. 20; «nequaquam faciam ut prius feceram his qui de captivitate babylonia sunt reversi, sed erit ubique pax et gaudium, et ariditatem et famem pristini temporis futura abundantía cumpensabit. Vinea enim dabit fructum suum et torcularia omnia complebuntur, terra laetis segetibus vestietur et irrigantibus pluviis ac rore nocturno omnia pullulabunt » (S. Hier.). Hebr. ita habet : sed semen pacis, vinea dabit fructum suum etc., unde aliqui semen pacis dici volunt vitem, quippe quae cum in uva sit benedictlo (pax — cf. Is. 65, 8; 36, 16), plantatio pacis ac salutis dicatur (Hitz.), vel quod aliis placet, quia vitis solum tempore pacis laeto successu fructus praebet, in bello autem ab hostibus laeditur vel non satis curari potest (cf. Keil). Alii semen explicant quod in pace seritur (Trochon) vel segetem quae affert benedictionem et pacem (Schegg), vel quae in pace metetur et congregabitur (Alb.), vel semen fecundum, copiosum, securum (cf. Sanct. Lap. Mar. Men. Tir.). Immo Rib. et Calm. explicant, homines fore pacificos ; totam gentem pace fruituram. Syrus praebet : et semen erit in pace '. Chald. : tempore illo semen erit perfectum (vel salvum, securum). Veteres nullo modo agnoverunt appositionem ad vitem ; atque iuremerito ; nam vitis nullibi dicitur planta pacis vel simile quid ; neque ratio apparet, eur praecipue vitis prae aliis dicenda sit semen pacis. Quae a Keil affertur, valet pro universa agricultura etc. Locus autem a Hitz. productus minime innuit, vitem dictam fuisse plantam benedictionis. —.LXX habent : da * 3j SelEo elgryvnv. Explicatio simplicissima erit : segetes vel sata erunt segetes pacisi. e. incolumes, tutae (cf. Ges. Thes. p. 432) ; nam ex adverso minatus erat Deus : « frustraseretis sementem, quae ab hostibus devorabitur » (Lev. 26, 16). Quantopere pristina conditio sit in melius commutanda, quantopere ergo eos deceat animis laetis et erectis et optima spe futura prospicere, summatim sed valde efficaciter declaratur :
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v. 13 «etf erit sicut. eratis maledictio in gentibus, domus Iuda et domus Israel, sic salvabo vos et eritis benedictio ; nolite timere, confortentur manus vestrae » ! — rem declarat Theod. : « solent enim homines et cum imprecantur, eos qui in calamitates inciderunt in medium afferre ac dicere : talia tibi contingant, qualia illi contigerunt, et cum bene precantur, eorum mentionem facere, quibus divina obtigit benedictio » ; sim. Lap. Calm. Atque ea explicatio omnino commendatur ex ler. 29, 229 : «et assumetur ex eis maledictio omni transmigrationi Iuda quae est in Babylone dicentium : ponat te Dominus sicut Sedeciam et sicut Achab, quos frixit rex Babylonis in igne » ; cf. Ier. 24, 9; 25, 18; 42, 18. 4 Reg. 22, 19; et pro benedictione : Gen. 48, 20 : «in te benedicetur Israel atque dicetur : faciat tibi Deus sicut Ephraim et sicut Manasse » ; cf. Ruth 4, 11. Cum hac significatione connectitur altera : eritis benedicti, sicuti eratis maledicti ; «sicut omnes gentes apud quas captivi exsulastis, vobis máledicebant vosque subsannabant et exsecrabantur, ita vice versa cum viderint vos a me liberari, prosperari, locupletari, vobis benedicent, vos laudabunt et celebrabunt » (Lap.). Ceterum vide Mich. 5, 1. Soph. 3, 16. Septimo verbo Deus causam addit, unde magnam spem concipiant (v.14. 48), et conditiones designat quas ipsi debeant implere (v. 16. 17). Causa autem confortationis, ait S. Hier., Domini promissio est, cui nil impossibile est, qui potest quae promittit implere. Quare quo magis augeat eis fiduciam (Theod. M.), comparationem inducit
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v. 14 « quia haec dici( Dominus exercituum : sicut cogitavi ut affligerem vos, cum ad iracundiam provocassent patres vestri me, dicit Dominus, et non sum misertus ! ; v. A5 sic conversus cogitavi in. diebus istis ut benedicam domui Iuda et Ierusalem, nolite timere » | — ex magnitudine afflictionis colligant amplitudinem benedictionis eiusque certitudinem ; nam ut Theod. comparationem exponit : « quemadmodum veras esse poenarum minas ostendi, sic etiam bonis dispensationibus finem imponam » vel, ut S. Cyr. rem concipit : « quemadmodum volentem vos affligere propter multa peccata vestra nihil cohibuit, ita et bona cogitanti et satis afflictos misericordia prosequi volenti nihil erit impedimento ». Sed « ut permaneat sententia mea et non fiat irrita pollicitatio, haec facite quae praecipio »; ita S. Hier. bene nexum indicat cum
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v. 16 « haec sunt ergo verba, quae facietis : loquimini veritatem unusquisque cum proximo $uo, veritatem et iudicium pacis iudicate in portis vestris, v. Al et unusquisque malum contra amicum suum ne cogitetis in cordibus vestris et àuramentum mendaz ne diligatis ; omnia enim haec sunt quae odi, dicit Dominus » ; — eadem Deüs ab eorum patribus ante exsilium postulaverat ; cf. "], 9. Virtutes commendantur pro vita et commercio sociali, ut veritatem et iustitiam colant. Eos qui caritatem veritatis non recipiant, qui amore veritatis non tangantur, inter extreme malos recenset S. Paulus (2 Thess. 2, 10). Deus igitur non extraordinaria a populo poposcit neque novos ritus iniunxit externos, sed vitae et societatis humanae fundamenta ut sarta tecta sint praecepit. Id iudicibus quoque inculcat ; judicium pacis i. e. munere suo pacem, concordiam, tranquillitatem foveant, dissidentes inter se concilient ?, litibus finem imponant. Iudicum ac senatorum consessus celebrabantur in portis ; cf. Ruth 4, 1. 11. 2 Beg. 13, 2; 19, 8. Iob 99, "1; 31, 91. Prov. 22, 22; 91, 23. Cuius rei rationem hanc h. 1l. affert S. Hier. : « ne cogerentur agricolae intrare urbes et aliquod subire dispendium, iudices in portis residebant, ut tam urbanos quam rusticos in exitu et introitu audirent et finito negotio unusquisque confestim ad sedes proprias reverteretur ». Advertendum est, quam sedulo Deus conditiones efferat. Unde concludes, promissiones illas de benedictione et prosperitate non dari absolute, verum in quantum sint implendae, multum dependere a virtutibus et pietatis studio populi Dei. Id suo modo etiam valet de regno messianico., Nam utrum eius pax ac benedictio largius an parcius sit exstatura, citius an tardius ad omnes populos sit diffundenda, maiore vel minore ambitu atque amplitudine sit omnibus gustanda etc., haec omnia quam plurimum liberae hominum cooperationi relinquuntur, et proh dolor, multum ex hominum malitia impediri possunt praeclari illi fructus et effectus, qui per se regno messianico insunt (cf. 6, 10). Octavo verbo demum responsio fit directa ad quaestionem propositam :
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v. 18 « Et factum est verbum Domini exercituum ad. me dicens :
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v. 19 haec dicit Dominus exercituum : ieiunium quarti et iciunium quinti et ieiunium septimi et ieiunium decimi erit domui luda in gaudium et laetitiam et in sollemnitates praeclaras ; veritatem tantum et pacem diligite » ; — de ieiuniorum ratione vide ad 7, 1. De unoieiunio interrogarunt ; Deus abundantius respondet et maxima cum benevolentia et promptitudine optima quaeque largiendi, se illos ieiuniorum dies quos propter calamitatem theocratiae eversae luctuosos habebant, commutaturum esse in dies laetitiae et iucundae festivitatis, dummodo virtutibus operam dent. Instauratio scil. theocratiae veterem calamitatem oblivioni dabit eiusque gloria tam erit illustris tantamque secum afferet beatitatem, ut ipsa veteris luctus recordatio pariat laetitiam. Erat enim vetus illa calamitas quasi via ad instaurationem praeclaram, erat quasi partus dolor, quo peracto splendida exstitit proles; hac enim consideratione rem proponit Michaeas € dole, enitere filia Sion quasi parturiens (4, 10). coacti; et quia eo mense et a Nabuchodonosor et multa post saecula a Tito et Vespasiano templum incensum sit atque destructum, capta sit urbs Bether ad quam multa [udaeorum millia confugissent, aratum templum in ignominiam gentis oppressae a Turriano Rufo ; mense autem decimo, quia Ezechiel in captivitate positus audiverit et cunctus populus captivorum templum esse subversum. Átque revera talis traditio exstat in tractatibus mischnicis ; ita v. g. in tract. Taanith legitur : « quinque res patres nostros afflixerunt die 177 mensis Thammuz et quinque die nono mensis Àb ; nam die 17 Thammuz fractae sunt tabulae (legis) et cessavit iuge sacrificium et perrupta est civitas et combussit Appostemus legem et statuit idolum in templo. Nono die mensis ÁÀb decrevit (Deus), ne patres nostri ingrederentur in terram ; desolatum est templum primum et alterum, capta est Bither ; diruta urbs » (cf. Mischna ; Legum mischnicarum liber : Ordo festorum ; ed. Guil. Surenhusius, pars altera p. 382 ; ubi etiam variorum notas et explicationes invenies, et p. 315-317). Multis demonstrare conatur Rib. supputationem ludaeorum, quáàndo fractae sint tabulae et seditio propter exploratores orta, omnino ex s. Scripturae narratione colligi. Alii cum quattuor istis ieiuniis coniungunt quattor ieiunia in Ecclesia usitata. De qua re audi Philastrium : « per aunum quattuor ieiunia in Ecclesia celebrantur : in Natali primum, deinde in Pascha, tertium in Epiphania (i. e. Ascensione Domini), quartum in Pentecoste. Nam in Natali Salvatoris Domini ieiunandum est, deinde in Paschae Quadragesima, atque in Ascensione itidem in coelum post Pascha die quadragesimo, inde usque ad Pentecosten diebus decem » (haeresis de Zacharia ; M. 12, 1286). Alb. autem ieiunia quae dicuntur quattuor temporum commemorat ; vide quoque in decreto Gratiani caput de ieiunio distinct. 76. Sensum responsi ita aliqui accipiunt, ut [udaei iis diebus ieiunare iubeantur ; verum cum laetitia et exsultatioue (Theod. Theod. M. Rup.) ; communiter tamen eos solvi a ieiunio recte explicant (cf. S. Cyr. Sanct.), vel iis relinqui integrum. Nono Domini verbo qualis laetitia et sollemnitas bona (hebr. v. 19) futura sit, describitur et denuo indoles spiritualis instaurationis effertur :
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v. 90 « haec dicit Dominus exercituum : usquequo. veniant. populi et habitent in. civitatibus multis,
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v. 91 etvadant habitatores, unus ad. alterum, dicentes * eamus et deprecemur faciem Domini et quaeramus Dominum exercituum ; vadam etiam ego ;
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v. 92 et venient populi multi et gentes robustae ad quaerendum Dominum exercituum in lerusalem et deprecandam faciem Domini » ; — hebr. v. 20 verte : adhuc erit, ut veniant populi et incolae urbium multarum et eant incolae untus ad alteram ' dicendo; eamus... magnum igitur studium, magna aderit aemulatio et mutua inter se exhortatio ad cultum Dei sedulo exercendum. Etiam huius rei znitia quaedam iam tempore Zorobabelis et postea adfuisse, non sine probabili ratione contendunt complures interpretes (cf. Theod. Sanct. Lap. Men. Tir. Calm.), quem in finem afferri potest praeter multitudinem proselytarum qui ubique terrarum simul cum Iudaeis inveniebantur (cf. Act. 2, 9-41) testimonium ex libro Esther 8, 17 ; Iudaeis enim a persecutione liberatis « plures alterius gentis et sectae eorum religioni et caerimoniis iungebantur ». Per tales vero proselytas divina providentia regni messianici propagationem praeparavit apud gentes, uti testantur narrationes in Act. Ap. Sed uti haec obscurius quidem contigerunt post aedificationem sub Zorobabele factam, ita, ut TAeod. ait, postquam Salvator in carne apparuit, cernere est terram et mare cop» currere ad illam urbem et cupere loca salutarium passionum intueri. Decimo demum verbo tantam promittit in instaurata theocratia cerni praesentem Dei benedictionem, ut certatim plurimi ad eam aggregari suppliciter expetant :
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v. 93 « haec dicit Dominus exercituum : in diebus illis, in quibus apprehendent. decem. homines ez omnibus linguis gentium et apprehendent fimbriam viri ludaei dicentes : ibimus vobiscum ; audivimus enim, quoniam Dominus vobiscum est » ; — hebr. iilis diebus erit, ut apprehendant... numerus denarius quandoque pro compluribus usurpatur v. g. Gen. 81, "I. A4. Lev. 26, 26. Num. 14, 22. . universalis in omnibus linguis gentium cernitur (cf. Gen. 10, 91. 314. Is. 66, 18) ; diversitas linguarum, qua homines inter se separari solent, non impediet, quominus unum exsistat ovile, quominus agnoscant omnes salutem esse ex ludaeis. Id quomodo in Apostolis genere Iudaeis sit factum, iam S. Cyr. Theod. pluribus prosequuntur aliique explicant (cf. Rib. Lap.). Atque S. Cyr. haud incongrue comparationem declarat: «pueruli nonnunquam patrem sequi gestientes comprehensa ora vestis eius illis tactibus velut adiuti et a veste pendentes citra errorem periculumque gradiuntur. Eodem modo, opinor, et qui rebus creatis servierunt potius quam Creatori, pro germanis patribus cooptantes evangelicorum dogmatum explanatores et per concordiam illis colligati sequuntur eos infantes adhuc iudiciis et simili via incedunt » etc. Quanto ergo desiderio aliae nationes expetiturae sint salutem, depingitur. Alliciuntur autem Dei ope quam praesentem esse norunt in theocratia. Ceterum apte monet Rib., ex novi foederis sacris auctoribus facile colligi, veros demum in Dei acceptione Iudaeos non carnali generatione censeri, sed vera pietate et religione sincera, cultorem De: esse Iudaeum : «nos enim sumus circumcisio, qui spiritu Deo servimus » (Phil. 3, 3; cf. Rom. 2, 95-99. Apoc. 2, 9). Id quoque praeclaro exemplo S. Paulus demonstrat, inseri scil. oleastrum in olivam et ita radicis et pinguedinis olivae effici socium, ramos autem frangi, exscindi, abiici (Rom. 41, 17-24). Est enim theocratia haec oliva et veri Iudaei sunt quotquot ad eam pertinent, quotquot in eam insiti sunt 'ac implantati. Unde novi foederis sacri auctores promissiones Iudaeis datas immediate intelligunt de Christianis ex variis nationibus collectis (cf. Gal. 4, 26 - 91. Rom 4, 11) ; «qui enim ex fide sunt, ii sunt filii Abrahae; si autem vos Christi, ergo semen Abrahae estis, secundum promissionem heredes» (Gal. 3, "1. 29). Iis congruunt quoque verba praecursoris Messiae : « dico enim vobis quoniam potens est Deus de lapidibus istis suscitare filios Abrahae » (Matth. 3, 9); ii autem qui sola generatione ab Abraham descendunt, minime vero fidem ac pietatem Abrahae in se exprimunt, explicite a cognatione Abrahae excluduntur : «si filii Abrahae estis, opera Abrahae facite... vos ex patre diabolo estis» (Ioan. 8, 39. 44. Rom. 4, 12 ; quo in locoex textu graeco lege et explica : ut sit Abraham pater non pro iis, qui tantum ex circumcisione sunt, sed pro iis, qui etiam sectantur vestigia fidei). Anc. — Quaenam sit vera ad regnum messianicum praeparatio, propheta in secunda parte exponit. In tertia parte iam ipsum tempus messianicum eiusque bona, sed eius quoque iudicia pertractat, ita primam libri partem modo illusrans et clarius explicans, modo novis additis vaticiniis et doctrinis augens ae ditans res ibi traditas. Haec tertia pars duabus inscriptionibus onus verbi Domini in duas dividitur sectiones. Atque in priore quidem s. vates incipit a iudicio in gentes exercendo. Quod enim in prima parte 1, 19-21 in universum ei est ostensum symbolice, id iam ad gentes Palaestinae vicinas applicat docens, quomodo onus verbi Domini devolvendum sit in Syriam, Phoeniciam et in Philisthaeos ; Tyrus igni devorabitur ; superbia Philisthaeorum conteretur ; at eo fine deiiciuntur, ut ablata idololatria bonorum fiant participes theocratiae et in ea alto dignitatis gradu ornentur (9, 1-1). Sed medius inter impetus hostiles et pericula populus Dei secure degit, quia eorum curam Deus gerit ; iis ingentis laetitiae causa proponitur in Rege Sion qui venit ad urbem suam salvator, mansuetus, pacificus, qui pacem omnibus annuntiat et regnum fundat per universum orbem (9, 8-10). Ita propheta distinctius proponit id quod 6, 43 de Messia ét pacis consilio docuerat. Cum igitur talis Rex venturus sit ad Sionem, omnes qui adhue in regione aliena morantur, ad reditum invitantur eximiis Dei favoribus propositis ; Deus enim populum suum praeclaris victoriis et singulari protectione ornabit ; sanctuarlum Dei erigetar ; bonorum copia iis obtinget (9, 11-17). Hanc felicem conditionem instanter ut a Domino abiecta omni superstitione efflagitent, vates opportune habita ratione temporum monet (10, 1-2). Deus autem amotis et punitis malis pastoribus paratus est salutem largiri gloriosam : theocratia firmiter in se erit constituta ; gloriose bellabunt ; omnes robore, victoriis, laetitia Deo donante exsultabunt (10, 3-71). Dispersi quoque colligentur, quibus in ipsa dispersione Deus benigne providit, et si opus fuerit, Deus paratus est magnis miraculis eos reducere iis haud absimilibus, quibus olim populum ex Aegypto sibi acquisivit. Tanto autem apparatu ereptosdecet ambulare in viis Domini (10, 8-12). Cum igitur Deus auxilio adeo potenti populum suum congreget et tantis eum ornare velit bonis, dummodo populus se Domino praebeat docilem, mirum non est, si Deus in rebelles et contumaces iudicium denuntiat ingentis vastationis (41, 1-3). Ita ostenditur, etiam populum electum iisdem iudicii divini poenis esse castigandum sicut gentes, si gentium mores expresserit et a Domino defecerit. Ea parte simul illustrat ac declarat s. vates, quae in prima parte symbolice proponuntur de ablatione iniquitatis in terram Sennaar et de iudicio divino in contumaces exercendo (cf. 5, 1-6, 8). Iudicio igitur vastationis generatim proposito (41, 14-3) eius rationes et causae quae in populi electi moribus rebusque gestis et tempore Messiae gerendis continentur, per modum actionis symbolicae repraesentantur. Iubetur enim propheta munus suscipere pastoris et grezem Domini pascere. Is quidem suo officio rite fungitur : gregem ab externis hostibus tuetur, iniquos gregis vexatores interimit ; at grex se praebet contumacem, aversatur suum pastorem ; unde ille iure iratus gregem tradit exteris vexandum ; qua castigatione pauci erudiuntur (11, 4-11). Alterum bonus pastor adhibet conatum, ut gregem rebellem ad meliorem revocet frugem : postulat muneris sui mercedem, ut demum serio secum recogitent qualis quantusque sit eius labor et quanti aestimandus. At frustra. Pretio servili triginta argenteorum maximum opprobrium ei infligunt, eum tamquam vile mancipium declarantes. Acceptam iniuriam pastor ad Dei tribunal affert et gregis contumacis curam dimittit illum tradens interitui (14, 19-14). In iustam autem punitionem grex reiecto bono pa- Store vexandus et destruendus traditur malo pastori (11, 15-1'1). Hac actione symbolica tota historia populi electi delineatur ab exitu ex Acgypto usque ad populi rebellis ruinam sub Vespasiano et Tito. Vexatio a malo pastore inferenda est illa ipsa vastatio, a cuius descriptione vates cap. 114 exorsus est. Ita patet quomodo huius sectionis titulus onus verbi Domini etiam eos ex Israelitis tangat qui neglecta Dei vocatione gentium mores et hostiles animos in Deum induerint. Praeclare describitur salus messianica, egregie exhibentur immensa illa bona quibus Deus populum suum in epocha instaurationis cumulare vult, sublimi prorsus ratione Dei maiestas et potentia depingitur parata ad mirabilia quaevis patranda (cp. 9. 10), ea utique conditione ut in nomine Domini ambulent (10, 12) ; unde mirum non est, si quo maiora bona obedientibus sunt proposita, eo etiam maiora mala rebellibus obventura praedicuntur. Uti igitur olim Moyses populo vitam et mortem proposuit, benedictionem et maledictionem (Deut. 30, 19), uti Isaias saepius salutis messianicae splendorem oppositis calamitatum tenebris quibus contemptores eius obvolvendi essent, efficaciter commendavit (cf. cp. 34, 85 ; 48, 20-22 etc.) ; ita Zacharias in hac sectione utramque sortem popularibus declarat : summam beatitatem, si Domino fuerint obedientes, miseriam summam et ruinam, si Regem suum et Pastorem bonum abiecerint. Ecce positus est hic in ruinam et in resurrectionem ! Hoc argumento praeclare illustratur id quod vates statim ab initio infert : quia Domino est oculus super genus humanum et super tribus Israel (9, 1). Syriae iudicium Dei solum in universum denuntiatur ?:
8:4
… ethics of the Gospel, of being the champion of a melancholy and gloomy existence, without joy and without sun, that is, without d. Among the blessings promised by the prophet to Jerusalem is the spectacle of boys and girls intent on amusing themselves (Zech. 8:4). Jesus himself in the Gospel takes his cue from the games and d. of Palestinian children (Mt. 11:16-17). And nothing prevents us from imagining, as artists have often done, the …
8:6
… resume worship, renew the covenant, are of the tribe of J.; the new community formed by them is the elect Israel, legitimate heir of the divine promises, prologue and immediate preparation for the messianic kingdom (Hag. 2:6-9, 20-23; Zech. 6:12-15; 8:6-8, 20-23; Mal. 1:11; 3:1). This spiritual supremacy was tangibly manifested in the Temple, the only place where external worship of Yahweh was permitted. …
… True, the repatriates are the foretold "remnant" (Hag. 1, 12; Zech. 8, 6.11; cf. 2, 9.14 [Vulg. 2, 5.10]), the Israel of the promises (Zech. 1, 7-17; 2, 5-17 [Vulg. 2, 1-13]; Mal. 1, 1-5; Joel 2, 18 f. 26 f.), the heirs of the covenant of Sinai or of David …
8:8
… 8, 6.11; cf. 2, 9.14 [Vulg. 2, 5.10]), the Israel of the promises (Zech. 1, 7-17; 2, 5-17 [Vulg. 2, 1-13]; Mal. 1, 1-5; Joel 2, 18 f. 26 f.), the heirs of the covenant of Sinai or of David (Hag. 2, 5; which now has its full realization: Zech. 2, 16; 8, 8; Joel 2, 17; 4, 2.16 f. [Vulg. 3, 2.16 f.]), and they are blessed by Jahweh (Hag. 2.18 f.; Zech. 8.14 f.), while Edom and all who rejoiced at the ruin of Judah are about to be punished …
8:19
… Pont. (I, p. 141) we also learn that he established the sabbath fast three times a year (the fast of wheat, wine and oil: cf. Zach. 8:19). This is a precedent for the fast of the Ember Days. …
8:23
… Lev. 19:33 ff.; Deut. 10:18 ff., etc.; cf. H. Lesêtre, Etranger, in DB, II, col. 204); they could embrace the Jewish religion (v. proselutti); and the prophets announce their aggregation to the messianic kingdom: Is. 2:2; 42:6; 49:6; 60:3; Zach. 2:15; 8:23; Mal. 1:11, etc. In the persecutions suffered upon the return from exile (Neh. 5:8; 9:2; 13:1-3) and particularly by the Seleucids (I-II Maccabees) there developed among the Jews that …
From as early as 722 B.C., and especially from the Babylonian exile (6th century B.C.), Israel was reduced to the tribe of Judah alone; the Israelites therefore called themselves "Jews" (Jer. 40, 11-15; 44, 26; Zech. 8, 23; Esth. 2, 5; 3, 6; 9, 29, etc.; Ezra 4, 12, etc.; Neh. 4, 2; 5, 17; 6, 6, etc.; very often in I-II Macc. and in the New Testament).
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.