Book Two

that is, "O you who excel and stand above, and who rise above the others in Jerusalem." By this expression he signifies either the holy prophets or even the chorus of priests. "Comfort the mountain," that is, my daughter Zion. Comfort her, as it were, by touching her with your hand and laying hold of her head, so that she may remain in this way. And what way is this? Manifestly, in the confidence toward God. For He has promised that He will rescue and save her with ease, and that He will strike down ^B the Assyrian, and dispel his terror, and shatter the yoke, and deliver them from all tyranny. But, he says, these things shall be, provided they continue in this way, which is, clearly, in the confidence toward God. Therefore, comfort her today—that is, at a time fitting for such an action—and work to keep her mind steadfast. For the Truth cannot lie, nor will God speak falsehoods. For if He has promised anything, it will assuredly reach its fulfillment, if we cherish Him with faith and gladden with a sincere mind Him who promised salvation. In the same way, the saints also comfort us, saying: "Resist the devil, and he will flee from you," and, "The angel of the Lord shall encamp round about those who fear Him, and He shall deliver them." He Himself has also spoken through the voice of David concerning every man who believes and places his hope in Him: "Because he has hoped in Me, I will deliver him. He shall cry to Me, and I will hear him, I am with him in affliction, and I will rescue him, and will glorify him." For our Savior and Lord of us all, Jesus Christ, will glorify those who glorify Him—by whom and with whom to the Father, together with the Holy Spirit, be glory to all ages. Amen.

BOOK TWO, FIVE TOMES.

BOOK SECOND, FIVE VOLUMES.

TOMUS I.

Cap. X. Vers. 33, 34. *Behold, the Sovereign Lord Sabaoth shall shake the glorious ones with power, and those who are elated in pride shall be crushed, and they shall be humbled, and the lofty shall fall by the sword, and Libanus shall fall with the high ones.*

In the book just completed, the discourse was concerning the Assyrians and the king of the Persians, at the time when he was warring against Judea and Jerusalem, and suddenly felt the severity of the divine wrath. For Israel was saved miraculously, having neither stretched the bow, nor seized the shield, nor with cavalry, nor with military art resisting his phalanx, nor by the warlike law of adversaries

^A but by the power and grace of God, did he obtain the mastery. For the angel of the Lord went out, it is said, and slew in one night from the camp of the Assyrians one hundred and eighty-five thousand. And this having become manifest, those who had expected to perish danced for joy, and rendered to the God who saved them songs of thanksgiving, saying: "At evening weeping shall tarry, and in the morning there shall be gladness." And in addition to these: "You have turned my mourning into joy for me; you have broken my sackcloth and girded me with gladness." But the bold and arrogant one, who was crying out that great and vain-glorious boast, "I shall seize the whole inhabited world by my hand, as a nest, and as eggs that have been abandoned I shall gather them up, and there is no one who will escape me, or say against me," was proved to be vainly thinking high thoughts for himself. For he fled with difficulty, and as a fugitive departed to his home, having abandoned Judea. ^B Wherefore also the God of all was saying: "Fear not, my people who dwell in Sion, because of the Assyrians." And the manner of the flight was recorded, he almost shaking cities and villages as he passed through. And again: "Fear shall take hold of the city of Rama of Saul." In interpreting these things, we have indeed fashioned a more historical narrative, but not one alien to the truth. For it is altogether necessary for the interpretation to be accommodated to the quality and force of the matters proposed. But since it is customary for the divinely inspired Scripture to make manifest, through things that are done quickly and historically, the mysteries at times, and to model the images of hidden meanings, we say that the inventor of ^C sin has played the tyrant against us; and he has jumped cruelly and bitterly upon the people of the Savior who have been sanctified—that is, through the Spirit—and purified by faith, and he has warred against the Church of God, inciting against her the most unholy phalanx of the spirits who obey his command; and perhaps he thought that he could, without any effort and labor, overthrow the venerable and most holy city of God, the intelligible Jerusalem. But he was caught having imagined in himself things which could by no means come to pass. For he was not able to besiege the holy city, nor to storm that most strong right hand. For who shall stand against God, who is powerful in all things? He has perished, therefore, ^D together with his attendant soldiers, and has been driven away from the flock of the devout, leaping upon them like an untamed beast; and he has been cast out from the tyranny he held over us. And this the Savior taught us, saying: "Now is the judgment of this world; now the ruler of this world will be cast out. And I, if I be lifted up from the earth, will draw all men to myself." For the passion of Christ has been the overthrow of death, and the defeat of the devil, and the destruction of sin, as he was lifted up upon the cross, and as he brought down and cast to the earth the pride of the devil. Appropriately, therefore, after this, does the God of all even now introduce the word concerning the birth of the Only-begotten in the flesh, and reveals the mystery beforehand by a prophetic voice, so that, when the events have reached their fulfillment, he might establish an indubitable faith for all. Hence he says: "Behold, the Lord"

^A God of Sabaoth will disturb the glorious with power." He is reforming those upon the earth unto the newness of the evangelical life of Christ, naturally having overturned the more ancient customs, and those things in shadows and types, which were no longer able to retain their force. But the very goal of his arrival into this world was this: he came to proclaim, even before others, to those of Israel, that the things which were laid down until the time of correction—that is, the law placed in formal letters—is for the future brought to an end, with the mind of those who believe being transformed, as I said, into a better and spiritual manner of life. For all things are new in Christ. But although it was their duty to obey him, and before all others the leaders of the Jewish synagogue, ^B and those who were not moderately haughty in their priestly honors, they on the contrary resisted childishly and petulantly, opposing impiously; and while always having on their lips the law promulgated by the most wise Moses, they wished as much as in them lay to make the mystery of the Incarnation of the Only-Begotten of no effect. But it was not in their power to accomplish this, and by setting their own will against the Savior and God of all, they wickedly perished in a wicked way, partly by attacking one another and plotting with the law of war, and partly by falling into the hands of the Romans, who even ^C burned the temple itself. "Behold, therefore, the Lord God of Sabaoth will disturb the glorious with power." He calls the one who disturbs "Lord of Sabaoth," striking terror into the hearers, so that no one might perhaps imagine that he will be weak, or that he has used empty threats, and ones which will not at all reach their end. For what of the things undertaken by the Lord of Sabaoth, that is, of hosts, will be ineffectual or incomplete? He says that he will crush those who are lifted up with pride. For they were truly high and lifted up with pride, who not only slaughtered the holy prophets, and said impudently to those who advised them most rightly: "Speak other things to us, and announce to us another error" (Isa. xxx, 10), but also sharpened their tongue against Christ himself, and lifted their horns on high, and, as it is written, spoke injustice against God (cf. Ps. lxxiii, 8). These, he says, will be humbled and will fall by the sword. For they perished, as I was saying, either when God, having inflicted most vehement wrath, consumed them as if with a ^D sharp sword, took away the insignia of the priesthood, and dismissed them from the office of governing the people, or he also speaks in another way of those who are to fall by the sword, namely that of their enemies, as I have just said. "But also Lebanon," he says, "will fall with the high ones." In these things, as is probable, he calls the temple "Lebanon," which was overturned and burned, and fell together with those who had an eye raised high. For the gatherings of the priests were truly fastidious, and Israel itself with them, which besmirched with disgrace the Savior and Redeemer of all. We will find also that Jerusalem itself is called Lebanon. For the prophet Zechariah says somewhere: "Open, O Lebanon, thy gates, and let fire devour thy cedars. Let the pine tree weep, for the cedar has fallen; wail" (Zachar. xi, 1).

-2). ^A Since he has compared Jerusalem to Mount Lebanon and named it as such, he must necessarily dwell upon the trope of the speech, appropriately calling the peoples and princes therein by the names of cedars and planted forests, which he commands to mourn because those who have destroyed them insult them as if they were mere woods. If, however, one wishes to uncover the hidden and recondite meaning and apply the force and sense of these words to Satan and the wicked powers subject to him, he would by no means depart from the proper aim. For the band of demons, cast out and profligate in every kind of malice, has been crushed and perished, and with them the apostate dragon himself, who is haughty and arrogant, and as it were likened to Mount Lebanon. For before the arrival of our Savior, he was conspicuous to all, and insolent, worshipped in every place, and he snatched the glory of the divinity unto himself. ^B

"And there shall come forth a rod out of the root of Jesse, and a flower shall rise out of his root. And the Spirit of the Lord shall rest upon him: the spirit of wisdom and of understanding, the spirit of counsel and of strength, the spirit of knowledge and of godliness, and he shall be filled with the spirit of the fear of the Lord" (Isa. xi, 1-3).

The prophet, foreknowing future events through light from above, makes a clear prediction. For in later times it was said to the blessed David by God, the ruler of all: "Of the fruit of thy loins I will set upon thy throne" (Ps. cxxxi, 11). ^C Since, however, He who knows all things was instilling the foreknowledge of future events into the holy prophets, this was also heralded by them, so that the mystery might be attested from every side and, when it had come to pass, it might be believed. He says, therefore, that a rod will come forth from the root of Jesse, and a flower will rise; and after those who were famous for their strength have been troubled, and the haughty have been humbled, and Lebanon has fallen with them, he says that then the rod will sprout from the root of Jesse. But in the former parts, the power of the whole matter was shown more summarily. For we have learned in a few words what was destined to befall those from Israel who acted unholily against our Lord Jesus Christ. But now the narrative turns back to what is, as it were, the primary ^D principle of the matter—I mean, the becoming-man of the Only-begotten, and the birth according to the flesh which would occur from a woman by way of economy. He calls Christ, who is from the root of Jesse according to the flesh, a "rod," and moreover a "flower"; and through the rod, it seems to be indicated obliquely that He possesses royal dignity. For the rod is a token and sign of kingship. And indeed the divine David says to the Son Himself: "Thy throne, O God, is for ever and ever: a rod of rectitude is the rod of thy kingdom" (Ps. xliv, 7). Indeed, it can also be said that He is a rod because He holds all things and, in a right state,

^A causes that which is weak to stand fast, namely human nature, which is all but crushed, overwhelmed by troubles and afflictions, and in a way intoxicated. Therefore the blessed David sings, having taken upon himself the common person of all: "Thy rod and thy staff, they have comforted me" (Ps. xxii, 4). For God confirms the righteous, just as it is written; and He is called by the voice of the prophets a glorious staff, a rod of magnificence 37.

He is a rod also in another sense, because He is a good shepherd, laying down His life for His sheep 38. Therefore it was said to Him by one of the holy prophets: "Feed thy people with thy rod, the tribe of thine inheritance, the sheep of thy heritage" (Mic. vii, 14). But if it seems to anyone that, because He is the Judge and renders to each according to his works, He is on that account most rightfully named a rod, he will understand it well. For it was said to Him, when Israel raged against Him and impotently lapsed into disobedience: "Thou shalt feed them with a rod of iron, and shalt break them in pieces as a potter's vessel" (Ps. ii, 9). ^B

Thus the law of the all-wise Moses designates Him to us. For the rod of Aaron, which budded and was brought into the Holy of Holies, is also taken as a type of Christ. For it blossomed with walnuts; but we must speak of what the cause is, and what the meaning of these shadows is. For some touch upon natural science and declare that a rod of walnut, if it be placed at anyone's head, naturally induces wakefulness. And so, since Christ was about to taste death for everyone by the grace of God, as the blessed Paul says [Heb. ii, 9], and being as it were for a short time slumbering, was to be wakened again as if from sleep, and was to revive divinely, having trodden down death, on this account He is compared to the rod of walnuts. By this divine and intelligible rod Moses performed miracles while delivering Israel from Egyptian servitude; and for this reason he called it the rod of God. For it was to him a rod of power, as it is written. ^C

Therefore, when the prophet, enigmatically and more secretively hinting at the mystery of Christ, says that a rod for us springs forth from the root of Jesse, then indeed, then with the eyes of the mind one must behold Him, the only-begotten Word of God, He through whom are all things and in whom are all things, having been incarnate and made man, and having let Himself down into a voluntary emptying, and having undergone for our sake His birth according to the dispensation—I mean, that according to the flesh and from a woman—and saying together with the prophet: "O Lord, I have heard thy report, and was afraid; I considered thy works, and was amazed" (Hab. iii, 2). He is called a rod, therefore, for the reasons we have just mentioned. ^D

And again a flower: for human nature blossomed again in Him unto incorruption, and unto life, and unto the newness of an evangelical way of life; and a flower also in another way, because of the sweet fragrance that falls under the apprehension of the mind. "For I am," He says, "the flower of the field, the lily of the valleys" (Cant. ii, 1). It was indeed to us as it were a certain odor of the knowledge of God and the Father. Truly the divine Paul says in his epistle: "Thanks be to God, who always triumphs"

^A over us in Christ, and manifests the odor of his knowledge through us in every place; for we are the aroma of Christ to God among those who are being saved and among those who are perishing; to some an odor of death unto death, to others an odor of life unto life." He says that upon this rod, that is, the flower about to spring forth from the root of Jesse, the Spirit of God, being powerful in many virtues and strengths, would rest at the proper times. For he calls it the Spirit of counsel and understanding, of knowledge and wisdom, of piety and the fear of God. We say, however, that the proclamation of this prophetic art does not introduce to us an Jesus who is a mere man, and then one who has become spirit-bearing, and made a partaker of divine gifts in the order of those bestowed upon us, but rather it declares that the Word of ^B God assumed human nature, being full of every good thing insofar as it pertains to His own nature, and claiming as His own those things that belong to humanity. For it is proper to humanity to have nothing of the gifts from above of itself or as if from its own nature—for it has been said to it, "What do you have that you did not receive?"—but rather to be enriched externally and adventitiously, clearly from God, with things that transcend its own nature. It was necessary, therefore, that the only-begotten Word of God, having brought Himself down to emptying, should not refuse the humility of that emptying, which is thought to be mean, but rather that He should accept it for the sake of humanity, not for His own cause, but rather for ours, who struggle with the lack of all good things. ^C And so, even if it be said that He at some time receives the Spirit, although He Himself is the dispenser of the Holy Spirit, and gives not by measure, but distributes it to the worthy as if from His own fullness, let this receiving be understood in terms of the measures of the emptying; for thus shall we arrive directly at the truth. But take note of this: "For the Spirit of God," he says, "will rest upon him." For it was given in the beginning to the first-fruits of our race, that is, to Adam; but he became sluggish regarding the observance of the commandment given to him; he neglected the things commanded; he was brought down to sin; the Spirit did not find rest in men. "For all have turned aside; together they have become useless; there was no one who did good, there was not even one." Then the only-begotten Word of God became man, ^D although He did not cease to be God. And since, even though having become as we are, He was inviolable by sin, the Holy Spirit rested upon human nature, as in Him first, and as in the second first-fruits of the race, so that He might rest upon us too, and subsequently remain, dwelling with pleasure in the minds of those who believe. For this is how the divine John also says that he saw the Spirit descending from heaven upon Christ. For just as we have become co-heirs of the evils that befell the first-formed man, so shall we be partakers of those things that have come to be through the dispensation for the second first-fruits of our race, that is, Christ. That, however,

^B he did not work in Him a partial grace, as the Spirit is said to rest in the saints, but that the fullness of the Godhead dwelt in His most holy flesh as in His own temple, and not in one devoid of soul, but rather in an animate soul possessed of intelligence, the prophet will make clear, saying: "He shall fill Him with the spirit of the fear of God." And He has bestowed a manifold operation upon the one Spirit. For the Spirit of wisdom is not one thing, and that of understanding, or counsel, and fortitude, and the rest another; but just as the Word who is from God the Father is one, yet is named an energy and efficiency in many ways (for He is life, and light, and virtue), so also in the Holy Spirit you must understand: while He is indubitably one, He is understood in a manifold way, and so also He operates. For the most wise Paul, when he enumerated to us the species of diverse charisms, said: "All these, one and the same Spirit operates, dividing to each one individually, as He wills." ^C

VERS. 4, 5. "He shall not judge according to glory, nor shall He reprove according to speech, but He shall judge the humble with judgment, and shall reprove the humble of the earth, and He shall strike the earth with the word of His mouth, and with the spirit through His lips He shall slay the ungodly. And righteousness shall be the girdle of His loins, and truth the garment of His sides."

Having most excellently foretold that Immanuel would be born in His own time, he proceeds very opportunely to those things by which He might become illustrious, namely, from the divine virtue that is in Him, and the splendor of His works. For it was necessary, it was necessary, I say, that those who have the prophetic predictions should diligently persuade beforehand those who were about to embrace faith in Him, who and what sort of person He is, and in what excellent ways He would come. For just as if someone among us, wishing to point out some man to those who do not know him, describes him with words from those things which he knows, and speaks concerning him, saying that he is not dense of hair, but moderately thin and sparse, and that he has a graceful eye, and a smiling gaze, and a wondrously slender and delicate nose, and goes through the other parts of the body: in an equal manner, I believe, the blessed prophet also, since his discourse is concerning the Word who took on humanity for our sake, for ^D this reason enumerates the signs of divine preeminence and excellence, and concerning Him says: "He shall not judge according to glory, nor shall He reprove according to speech." A thing worthy of God and consonant with the supreme nature. For to look not at the glory of men, but to exercise a judgment that is right and unmoved in every matter, and altogether irreprehensible, does this not befit the nature that is the queen of all things? For He does not know how to respect persons, nor does He deem worthy of honor or esteem anyone adorned with the trappings of riches, or elegance of dress, or authority, if he wishes to despoil others, but He altogether condemns the worker of iniquity and renders him detestable. As to how "He shall not reprove according to speech" ought to be understood, it is necessary to discourse. For most of us, who wish to praise,

praised assign honor, and even if some are not good in their ways, they bestow upon them a reward as if for flattery, so that they sometimes even court and observe them, and suppress reproofs. But no one would ever see the Lord and our God Jesus Christ doing this. For those who choose to speak smoothly, but are not yet truly good, He often transforms with sharp reproofs, so that they might choose to live more temperately. For there approached Him once some of the so-called Herodians—who were collectors of taxes—and laying an artful trap for Him, they said: "Teacher, we know that You teach the way of God in truth and You do not care about anyone; for You do not look upon the person of men. Is it lawful to give tribute to Caesar, or not?" He, however, replied to this: "Why do you test me, you hypocrites? Show Me the coin of the tribute." ^B Observe, therefore, how He refutes those who fawn and repels those who flatter. He convicts them, and not by their own speech; for while they were expecting to be praised—perhaps indulging in irony, yet practicing a clever and most glib elegance—He unexpectedly called them tempters and hypocrites. Thus, the judge will not judge according to outward appearance, that is, He will not be a respecter of persons, nor will He reprove according to speech. For He will not endure, he says, those who choose to think impious things while putting on a mask of elegance, as if for the sake of deception and guile. He says this ^C clearly: "Not everyone who says to Me, 'Lord, Lord,' shall enter the kingdom of heaven, but he who does the will of My Father who is in heaven." And again: "Many will say to Me on that day"—in that day of judgment, evidently—"Lord, Lord, did we not prophesy in Your name, and do many mighty works?" But then, He says, I will say to them: "Amen, I say to you, I never knew you." But what, then, does this judge, who is free from the acceptance of persons, do besides this? "He shall judge the humble with judgment," that is, He will not look down upon any of the humble, but will bring forth a right and blameless judgment concerning him. He will likewise convict the "humble of the earth." For just as He will not blush at the person of the rich man who wishes to gain more and plunder, but will render a just ^D judgment concerning the humble person, so, he says, if any one of those who are in a lowly position and in the brevity of life goes beyond the divine laws and is caught and constrained by accusations of injustice, he too, he says, shall be reproved. For it is written: "You shall not show mercy to a poor man in judgment." For just as the prominence of one who is in wealth and eminence and, indeed, in power will not exempt him from charges if he is convicted of some of the forbidden things, so it will not liberate one who is of lowly and humble status from being evil, nor will it exempt from the need to be punished him who is weighed down by poverty and who passes an abhorrent and thrice-wretched life. He adds, moreover, to these things other kinds of divine excellence, which He says in all

^A respects accompany the Savior of all, Christ, because He was not a mere man such as we are, but was, as I have said, the only-begotten Word of God incarnate and made man. What then will He do? He says: He shall smite the earth with the word of His mouth. And what earth, then? Most of all presumably that which He cursed. And it would be true to say this concerning all [earth]. For He cursed the whole earth, that is to say, human nature, when He said in Adam: "Earth thou art, and unto earth shalt thou return" (Gen. III, 19). For He cursed no less the world of the ungodly by drowning it with water. And furthermore He cursed Judea, since those who inhabited it acted insolently toward Him. For He said: "Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not! Behold, your house is left unto you desolate" (Matth. XXIII, 37, 38). For in the words, "Your house is left unto you," the magnitude of the abandonment which came upon it is made manifest. And having been abandoned by Him, it was consumed by war, and fire, and by the hands of those who slaughtered its inhabitants.

There is also another sign besides this, and an accomplishment of supreme power: He will slay the ungodly with the spirit of His lips. For He rebuked the unclean spirits, and insofar as it concerned human nature, the voice was expressed by mouth and lips, but by the ineffable power of the Spirit the multitude of demons was shattered. ^B "And," he says, "righteousness shall be the girdle of his loins, and faithfulness the girdle of his reins." For it is the same as if one were to say, He has no power or authority whatsoever in worldly matters, but rather a glory that is divine, and is, as it were, girded with righteousness and truth. Now a girdle is a sign of authority, and when he says that his reins are girded, it means nothing else but that He signifies that He will put on righteousness, and in addition to it, truth, just like a belt. It is likely, moreover, that he calls righteousness and truth the new and evangelical preaching, according to what was said to Him by the voice of the psalmist: "Thy righteousness is an everlasting righteousness, and thy law is truth" (Ps. CXVII, 142). For the law was a teacher of righteousness, but it did not remain for ever, as a better and more perfect one has been brought in—clearly that which is through Christ. And the law of old was not truth, but rather a type and a shadow. But Christ and His laws are purely and simply the truth. For He even said: "I am the truth" (Joan. XIV, 6). ^C

VERS. 6-9. "And the wolf shall feed together with the lamb, and the leopard shall lie down with the kid; and the calf and the bull and the lion shall feed together; and a little child shall lead them: and the ox and the bear shall feed together, and their young ones shall be together; and the lion and the ox shall eat straw together. And a little child shall put his hand on the den of asps, and on the nest of the young asps, and they shall not hurt, nor shall they be able to destroy any one on my holy mountain; for the whole earth is filled with the knowledge of the Lord, as much water covers the sea." ^D

^A To the things already said before, one may add this great and preeminent sign, and the marvelous effect of the coming of our Savior; and very reasonably so. For before the only-begotten Word of God became man like us, before He took hold of the seed of Abraham and was made like His brethren in all things, as it is written, the entire race on earth—I mean the human race—was divided into two nations: that of the Jews, and that of those who worshipped the creature instead of the Creator. And while God was known in Judea, a vast and boundless swarm of idols was worshipped by the others, and the honor due to the majesty of God was dispensed according to the whim of each. "For all have turned aside, together they have become useless; there was none who did good, there was not even one." ^B But the Jews, as if tamed by the pedagogy of the Law and disciplined by the ways of righteousness, cultivated a life worthy of human beings. But those others, that is, those who served lifeless idols and did not possess the guiding Law, were savage in their minds, wild and rapacious, addicted to greed, impetuous and prone to pleasures—and those most indecent—and most ready for anything among the foulest things. Of these, one was like a wolf, another like a leopard, by reason of having, so to speak, one's mind branded by the most numerous and varied differences of passions; and another, being unrestrained in his disposition, easily pursuing greed wherever he chose, spent his life likened to lions. But those who were nurtured in such wild habits and ways, with Christ transforming them into a most mild and holy life, abandoned their inherent cruelty; and they themselves cultivated a life becoming to humanity, that is, one joined with gentleness. For they have believed in Christ saying: ^C "Take my yoke upon you, and learn from me, for I am gentle and humble in heart, and you will find rest for your souls." Therefore, together with faith they have gained both the putting away of their ancient cruelty, and the state of being good and gentle, and of living in common with the saints. For they have been named fellow-citizens of the saints and members of the household of God. This, I think, the prophetic word signifies to us in these things in various ways. For it says, "the wolf shall feed with the lamb, and the leopard shall lie down with the kid," that is, through Christ the savage shall be joined with the mild, and those in no way holy with the holy and sacred. For insofar as Israel had been instructed by the Law and knew the ways of gentleness, it was mild and gentle, and at once holy, and like to a sheep or a goat; for both are sacred and clean animals, and furthermore have received from nature itself a disposition toward tameness. ^D But the wolf and the leopard, and indeed the lion, are naturally wild and incompatible with others; but in Christ even this has been accomplished. For they have been brought together with one another, Jews and Greeks, as if taking a common food, that is to say, the evangelical and apostolic preaching, and being subject to the one shepherd and prince of all, who knows how to pasture, as the prophet says, in good pastures and in a place

^A that is fertile. And the calf, he says, and the bull and the lion shall feed together. It seems that he calls the calf the newly budding and young people of those who have believed, that is to say, those who are infants in Christ; but by the bull perhaps Israel, as being of an older generation. For the bull is prior to the new-born calf in time. Or rather, by the calf he designates him who excels in knowledge and virtue. Such as is the saying that the small are to be blessed by the Lord along with the great, and the elders along with the younger, according to the voice of the Psalmist. Now the most wise John also knows of such an age of mind and soul. He writes, therefore, both to fathers and to children, and in addition to this, to young men, likening, I think, the measure of each person’s mind, that is, of understanding and knowledge of God, to the ages of their bodies. They shall therefore be pastured, he says, together and in the same place: the calf, and the bull, and the lion. And again, he usefully connects the lion ^B with the calf and the bull, so that you may again enigmatically and obscurely understand that those who are justified by faith, and have come under the scepter of our Savior Christ, who is Savior of us all, are not only from the clean and the holy ones—that is, from the gentle and the meek, who have been tamed by the law—but also indeed from the wild, that is manifestly from the Gentiles, since our Savior Christ joins them into a concord of souls, and transmits the good that comes from this even to the children of the children, that is, to those born from them. For the peace of Christ extends even hither among us, and the good that comes from concord of soul and unity of faith. This, I think, is what he indicates by adding, that their young shall be together, and the lion and the ox shall graze on chaff ^C together, he says. Observe that he says not that the tame nature passes over into food used by the wild, but that the wild passes over into the nourishment of the tame. For bears and lions are confessedly carnivorous; but the ox and the calf, or a kid, are not; rather, such animals are herbivorous. But he says that they shall depart from their accustomed and usual ways, and the wild ones shall pass over to the food of the tame, and shall eat chaff. And this pasturing may be a type of teachings. It is therefore to be understood that, before faith in Christ, the nations had wicked teachers, who set before them a bestial type of learning and persuaded them to honor the works of corruption and perdition. But when they were called to the knowledge of Him who is truly God, they at once retreated from their former error and from the doctrines in which they had been nurtured and educated, ^D and joined with the Israelites in seeking the flourishing and delight-affluent pasture of evangelical instructions. Moreover, he says, a little child shall lead them, that is, they shall be subject to teachers and formers of children who are not endowed with a bitter mind and addicted to vices, but rather are simple, and infants in malice, but wise in spirit, such as Christians altogether are, having the divine treasure in earthen vessels, and endowed with a heart free from perversity and wickedness, and in no respect inferior to new-born children. For our Savior Himself says that such are worthy of the kingdom of heaven: "Suffer the children," He says, "and forbid them not to come to Me, for of such is the kingdom of heaven." But as to the fact that, although they are most innocent...

and of a most simple mind, they are to be impregnable, unassailable, and superior to all terrors, He indicates this by saying: "And a little child shall put his hand into the holes of asps, and into the den of the offspring of asps, and they shall not hurt, nor shall they be able to destroy any one in My holy mountain." By "holes and dens of asps," I believe He refers to the evil throngs of demons, or the dens and lurking-places of the impious heretics—for I am reluctant to call them churches—into which those who are infants in Christ often put their hands, yet they overcome them easily, being harmed in no way at all. For Christ defends them, represses the bites of their sinister perversity, and renders their venom ineffectual. For "they shall not be able," He says, "to destroy anyone in My holy mountain." He calls the Church the holy mountain, because it is stationed on a high pinnacle of glory, and because of the sublimity of the dogmas within it. For there is nothing humble among us. We are not accustomed to offer worship to the creature above the Creator, nor do we depose the Maker of all, God the Word, from His due glory, nor do we count Him among the creatures. He then says that the whole earth is filled with the knowledge of the Lord, being as full of religion toward Him as the spacious and wide sea is covered with its waters. That this is true can be perceived and understood by anyone. For where, and among whom, is Christ not named? And what race of men does not submit to Him? For every knee shall bend to Him, and every tongue shall confess to Him, as it is written: "That the Lord Jesus Christ is in the glory of God the Father." ^C

VERS. 10. *And it shall be in that day, the root of Jesse, and he who rises up to rule over the nations, in Him shall the nations hope, and His rest shall be honor.*

The intelligence of those things which were said obscurely gradually shines forth, and what He spoke through riddles, He here explains most excellently to attentive listeners. For how the wolf will pasture with the lamb, and the leopard shall lie down with the kid, and the calf and the bull and the lion shall eat straw together, and when these things will truly happen, and who those are who, once cruel, will later turn out to be tame and gentle, and how they will be mingled with the peaceful and holy, feeding under the one supreme Shepherd of all—this He declares clearly and openly when He says: "And it shall be the root of Jesse." And what will be, and in whom? "So that he may rule," He says, "over the nations, and be a hope for those who have no hope," that is, for the nations themselves, to whom the most wise Paul writes, saying: "Therefore remember that you, the nations, who were called uncircumcision by what is called the circumcision in the flesh, made by hands, that you were at that time without Christ, being aliens from Israel, and strangers to the covenants, ^D and having no hope of the promise...

and without God in this world. But now you who sometimes were far off are made near by the blood of Christ. ^B But even if they were without hope, and worshipped not the true God according to the world (for they fell down before the works of their own hands), yet called by faith to the knowledge of Christ, and placed under Him, they have obtained God who is by nature and in truth God, and have become partakers of the hope of the saints. "And His rest," He says, "shall be honor." You may understand what is said in two ways. For if anyone were to choose to indicate by this rest the death of Christ in the flesh, which He voluntarily endured for us—not as one suffering death (for He was Life by nature), but as though causing His flesh to rest for a time—this matter was nothing other than honor. For the Savior and our Lord Jesus Christ, of all, was glorified when He had undergone slaughter for the world, and had voluntarily sustained death for the life of all. ^C And indeed He said to the Father in heaven, when He was about to go to the precious cross: "Father, glorify Thy Son, that Thy Son also may glorify Thee"; and again: "Now is the Son of man glorified, and God is glorified in Him." For as far as concerned the madness of those who crucified Him, and their impious and cruel attempt, the passion cast upon Him stain and ignominy; for they thought, perhaps, that He had suffered against His will. But when He rose again, having despoiled hell, and by this very thing showing Himself superior to death, we shall find that the outcome of the event resulted in honor and glory to Him. "And His rest shall be honor" in this way, He says. ^D But if anyone should wish to approach the contemplations in another way, he will receive the meaning of what has been said thus: For Christ shall not be to the nations for hope alone, but shall be manifested at the set course of times, that is, He shall arise not only to rule over them, but shall also grant them rest, which shall be for them for glory and honor. For the mind of the saints is a dwelling-place pleasing to Him, and He lodges with those who are worthy, and rests with the holy souls of those who worship Him; and to those who have obtained this, it is an honor and a glory. For what can be compared in terms of nobility and glory to having God lodging and dwelling within one’s heart? "And His rest shall be honor" in us in this way also, if only we are willing: "For if anyone," He says, "hears my word, my Father will love him, and we will come unto him, and make our abode with him."

VERS. 11. "And it shall be in that day, the Lord shall extend His hand to be jealous for the remnant of the people, which shall be left from the Assyrians, and from Egypt, and from Babylonia, and from Ethiopia, and from the rising of the sun, and from Arabia."

By "day" in this passage, the prophet designates the time when the presence of Christ took place, and...

the mystery of the Economy of the Only-begotten in the flesh was manifested. ^A Then, indeed, he says—then the Lord will show His hand; that is, there shall be a great demonstration of power. And this not in vain, but in order to provoke to emulation the remnant of the people that were left, if any should be left by the Assyrians, he says, and by the other nations. I believe, however, that I ought to broaden the force of what has been said, and make it clearer. For in former times, the Jewish nation had been harassed not a little by those who ravaged it—on one hand by the Assyrians and Elamites, and on the other by those who came from Egypt, Babylon, from the rising of the sun, and from Arabia. But after this, when Christ had shone forth, the omnipotent hand and the all-working right hand of God and the Father manifested itself through miracles, and hastened to assure those from Israel ^B that He was truly God, and truly the Son of God. For what was there among the things greatly wondered at that was not accomplished among them? All things were divine and beyond common opinion, holding a clear and most evident demonstration of the highest power. Therefore, at that time, he says, the Lord will proceed to show His hand, to provoke Israel to emulation: namely, not so that Christ should come only to the nations, but that they too might have hope in Him, and be subject to Him, and make Him their prince and leader—the prince and teacher who became man for this very reason. And so He said through the voice of David: "But I have been constituted king by Him upon Sion, His holy mountain, declaring the commandment of the Lord." For Christ came, saying that He was not sent except to the lost sheep of the house of Israel. And indeed, He preached to them first, and commanded the holy apostles: ^C "Go not into the way of the Gentiles, and into any city of the Samaritans enter ye not: but go rather to the lost sheep of the house of Israel." But since the wretched men, out of exceeding madness, persisted in insulting with their disobedience Him who came for this purpose, He subsequently transferred Himself to the Gentiles, and the last have become first, and the first last. Hence also the prophet now, inasmuch as he is a man filled with the Spirit and enriched with knowledge of future things by a torch shining from above, mentions the nations first, and then after them Israel, as one having been cast behind those who were sanctified through faith, and placed in the background and among the leftovers, just as it is written. ^D Verse 12. "And He shall lift up a sign to the nations, and shall gather the lost of Israel, and He shall gather the dispersed of Judah from the four wings of the earth. And the jealousy of Ephraim shall be taken away, and the enemies of Judah shall perish. Ephraim shall not be jealous of Judah, and Judah shall not afflict Ephraim."

The prophet wondrously brings his discourse to a conclusion with these words. For he takes that which happened historically to describe by way of image a thing perceived by the mind. I think it necessary, as far as possible, to describe this clearly. For the kingdom of Solomon was succeeded by his son, who was cast behind those who were sanctified through faith, as it is written.

split into discord; and the ten tribes, together with half the tribe of Ephraim, migrated to Samaria, while the tribe of Judah and half the tribe of Manasseh remained in Jerusalem. ^A And monarchs reigned over them at different times—over those in Jerusalem, those from the tribe of Judah; and over those in Samaria, those from the tribe of Ephraim—and much rivalry burned between the parties, with frequent wars and uprisings against one another, as is clearly described in the books of the Kingdoms. But when the Chaldeans and the kings of Babylon of Persia had laid waste, so to speak, almost the entire land of Judea, they led away captive into their own land both Israel and Judah—that is, both those who dwelt in Samaria and those who dwelt in Jerusalem. ^B Afterward, having been freed from captivity, they returned again to their own country and dwelt no longer separately and dividedly, but all of them in Jerusalem; and they ceased to anoint kings and princes for themselves by turns, and to afflict and envy one another as before. For at that time they were subject to one, Zorobabel son of Salathiel, who was of the tribe of Judah, and indeed also to Jesus son of Josedech, who flourished in the priesthood.

And this is the historical account concerning these matters. But the aim and scope of the prophet was, by means of more evident occurrences and those things which happened in ancient times, to set forth the illustrious achievements of the coming of our Savior. ^C For when the sign—that is, the precious cross—had been raised and exhibited to the nations and peoples throughout the whole inhabited world, there came about the release of those who were held in captivity (it being understood that this is the intelligible captivity), a gathering toward unanimity, and a zeal for harmony and unity of faith among those who had been divided of old. Being yoked to many unholy tyrants (for they had served unclean spirits), they shook off their yoke and flocked very eagerly to the intelligible Sion, that is, Jerusalem—namely, the Church—and became subject to one king, that is, Christ, of whom Zerubbabel, who led Israel back from captivity, acted as a type, with Jesus the great priest being with him, so that in him might be understood Christ, who is at once king and high priest, holy, innocent, unstained, separated from sinners, and become higher than the heavens, as the divine Paul saith. ^D That the sign of Christ, that is, the precious cross, has become the cause of those throughout the whole earth being brought into unity of faith and thus being reconciled through it to the most holy Father, might be rendered clear and perspicuous through the things which the divine John the Evangelist has written. For he introduced that accursed Caiaphas in the council saying, "You know nothing at all, nor do you deliberate that it is advantageous for us that one man should die for the people, and not that the whole nation should perish." And he added to these very things, "But this he did not say of his own accord, but being high priest of that year, he prophesied that Jesus would die for the nation, and not for the nation

alone, but that he might also gather together in one the children of God who were scattered abroad." ^A For Christ has become our peace, according to the Scriptures, he who broke down the middle wall of the partition, and abolished the law of commandments in ordinances, and created the two peoples into one new man; and reconciling both to God and the Father through himself, and destroying the enmity between them, so that all, in one spirit and in one body, being united to one another and fellow-members, and manifestly in Christ himself, might bear fruit unto him, the righteousness which is above the law, and the purity of the evangelical life. Therefore, if you come from these things which were historically done to spiritual theory and contemplation, you will understand the mystery of Christ very well. ^B

"And they shall fly in the ships of the aliens, they shall plunder the sea together, and they shall lay hands first upon those from the rising of the sun, and Idumea, and upon Moab; but the sons of Ammon shall be the first to obey."

In what manner those from the four wings of the earth, that is, all the nations, were to be brought together into the unity which is in Christ through faith, and into the bond of holy love, he declares again in these words. For before the precious cross, Christ said to the holy apostles, "Go not into the way of the Gentiles, and into any city of the Samaritans enter ye not: but go rather to the lost sheep of the house of Israel." ^C For as he himself said again, "I am not sent but unto the lost sheep of the house of Israel." But when, having reached the height and pinnacle of all impiety, they had raved against Christ, and had slain the author of life, and denied the holy and just one, then indeed, then having trampled upon death, and having been raised from the dead, he commanded his holy disciples, "Go therefore, teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit: teaching them to observe all things whatsoever I have commanded you." But after he had ascended into heaven, and then the power from on high had descended upon them, they no longer remained only in Judea evangelizing Jesus, but some went to the East and preached in its cities; others occupied the West, and others imparted the words of instruction freely to the neighboring nations; ^D and it was somehow necessary that those who were about to travel throughout the whole world under the sun should also use a ship. And indeed, the divine Paul asserts that he had spent a night and a day in the deep of the sea. And he who wrote the Acts of the holy apostles says that he and those with him boarded an Alexandrian ship having the sign of the Dioscuri. For it was a custom, especially in Alexandrian ships, to have such paintings at the prow on the right and on the left. And since it is likely, as idolatry was prevalent at that time, that the Dioscuri were inscribed on the ship, hence the owner of the ship was an alien, that is, an idolater.

^A Therefore, "they shall be spread forth in the ships of the aliens," he says, which is to say, they shall cross over swiftly, like birds, and shall plunder the sea. It is a custom of Holy Scripture to call the western parts the sea, because that sea is very large and broad in those regions. Indeed, the blessed David, ^B declaring the God of all to be the Architect of the whole world, says, "The north and the sea thou didst create." That the divine Peter and the most wise Paul himself, having occupied the western parts, proclaimed Christ, there is no one who can doubt. "They shall plunder," he says, "also those who are from the sunrise, and they shall cast their hands upon Idumea and upon the Moabites." The sons of Ammon shall be the first to obey. For after the region of the Jews, all the adjoining neighbors, and even those further away, were full of idolaters, differing in sense and opinion from those who know the one God both by nature and in truth. The Idumeans then, and the Moabites, and the sons of Ammon, were indeed neighbors to the Israelites and inhabited the bordering region, yet they dissented and proved themselves grave and most bellicose enemies; they worshipped the stars, and out of complete piety they pursued Lucifer, ^C and named him the prince and high priest of the other gods. Into their mind and heart, however, there first shone the true Lucifer, and the light of the day dawned upon their understanding. For having cast off that ancient mist, and having already repudiated the worship of the creature, they adored Christ, and they constituted those once most bitter enemies—I mean those of Israel—as mystagogues, and ministers of sacred rites, and guides of the way leading into salvation.

VERS. 15, 16. And the Lord shall devastate the sea of Egypt, and shall move his hand over the river with a violent wind, and shall strike seven valleys, so that one may pass through in shoes. And there shall be a passage for my people left in Egypt, and it shall be for Israel as the day when he went out from the land of Egypt.

The inventor and father of sin, having usurped power and tyranny over all inhabitants of the world, and having seduced man outside the ^D enclosures of truth, rendered him a worshipper of the herd of demons and subjected him to his own yoke. The Egyptians, truly, were more superstitious than the others and proved themselves most keen and energetic in this. For there were shrines and altars everywhere throughout the region, and countless images, and a swarm of statues, and these multiform within the sanctuaries. For they worshipped birds and fishes, the goat and the sheep, and a calf was held in honor by them. Yet God visited them in such a state, and together with others called them to the light and to the knowledge of the truth. For the Gospel of Christ was preached among them, both by Mark the blessed evangelist, and by others after him in their own times, partly those who came from the region of the Hebrews, and partly by those who had believed, as guides of the mysteries, and

^A teachers and masters, were revealed in due time. In what manner this was brought to pass is necessary to explain, by broadening the account of the history. For before the Roman power prevailed over all, when each country had its own leader or king, there was a great difference among the nations; this was because the difference in religion fueled enmity between them, and because it was permitted for those who wished to plunder from another land, with no one to censure them. There was therefore a great lack of intercourse between the nations, and it was not without punishment for some to be found within the territory of others. But when the Roman Empire prevailed over all, and they became subject to one leader and were taught to live according to the laws issued by them, the intercourse among the nations thereafter became safe, and great gentleness prevailed. Then, indeed, then a passage, or way, was opened for those evangelizing Jesus, so that they were also able to pass through Egypt.

The prophetic discourse interprets for us in what manner Augustus Caesar captured Egypt. For the river of Egypt, being broad and great, and overflowing at certain times, moves through seven mouths but bestows its stream on the neighboring land; yet, having grown in the parts belonging to marsh-land dwellers, it creates long and wide lakes and floods their entire land, so that the grain-bearing region even becomes navigable. When, therefore, Augustus Caesar, having conquered the land of the Jews, came into the region of the Egyptians, its inhabitants thought that even if they chose to remain quiet, and to abstain from war and arms, the country could not be captured by him because it was surrounded by lakes and rivers. But after it pleased God, the ruler of all, to submit this land also, along with others, to the Roman scepters, He drove the water of the river toward the sea with a most violent south wind, and made the whole region level and passable, so that those who wished to cross the lakes and also the channels themselves—that is, the seven mouths of the river—would not, so to speak, even need to loosen the strap of their sandal.

God, therefore, making the passage smooth for the Roman army, the strength of the Egyptians was broken. The prophet again teaches us this, saying: "Thus says the Lord Sabaoth, And the Egyptians shall drink the water that is by the sea; but the river shall fail and be dried up. And the rivers, and the canals of the river, shall fail; and every collection of water shall be dried up. And every marsh of reed and papyrus, and all the green ^B herb around the river, and everything that is sown by the river, shall be dried up by the wind’s corruption." He will therefore, he says, lay waste the sea of Egypt. It is the custom of divine Scripture to call the lakes themselves seas. "And He shall stretch forth His hand over the river with a violent wind." For we say that the introduction of a most violent wind upon the waters is the work of a hand, that is, of divine power. "He struck the seven channels," that is, the mouths, "and caused them to be so dry that they crossed them with their sandals." Then, he says, then shall there be a passage in Egypt for my forsaken people. And what kind, and who? Those who believed in Israel, of whom ^C

also the prophet Isaiah says: "If the number of the children of Israel be as the sand of the sea, the remnant shall be saved." The first-fruits, as it were, of the remnant were the blessed disciples and those who were with them, of whom the divine Mark was one. "And it shall be," he says, "as in the day when they came out of the land of Egypt"; that is to say, those who were of the blood of Israel, who proclaimed the divine and heavenly Word to those in Egypt, shall rejoice exceedingly, just as indeed they rejoiced on that day when they came out of the land of Egypt. For, on the one hand, they themselves were again delivered from the slavery in Egypt. But as ministers of the divine proclamations and true and genuine guardians of the evangelical prophecies, they were not setting the Egyptians free from carnal slavery, but having snatched them from the hand of the devil, they rendered them free. And while the most ^B wise Moses acted as mediator, the river was transformed into blood; now, however, water has become life-saving for them in Christ. For we have been saved through holy baptism. Those who entered the Red Sea pursuing Israel were suffocated then; but by the holy apostles they have been taught to swim out from the waves of this life, and to struggle forth bravely from worldly floods. A heavy and most violent hail fell upon them; but when they were initiated by the mystical word of the dispensation in the flesh, the divine rain descended into their mind, rendering them fruitful. A deep and three-day darkness was brought on; but they have been in the light. They have mourned for the first-born; but the First-born from the dead, that is, Christ, has saved them from death and corruption. Therefore, it was consistent in all these things that the Israelites should rejoice, just as when they themselves had gone forth out of the land of Egypt.

VERS. 1, 2. "And you shall say in that day: I will bless you, O Lord, because you were angry with me, and have turned away your anger from me, and have had mercy on me. Behold my God, my Savior, the Lord. I will trust in him, and I shall be saved in him, and I will not fear, because the Lord is my glory and my praise, and he has become my salvation."

Having said that the Gentiles were saved through faith in Christ and had come to the knowledge of the truth—who were indeed more superstitious than others—he ^C rightly introduces them giving thanks. For that they had been delivered entirely from the earlier ignorance with which they labored at first, and finally had been converted so as to understand those things which alone are pleasing to the God who saves, would be a manifest proof, since they are urged to sing of the glory of God and to offer him, as it were, a spiritual sacrifice of thanksgiving. Therefore, at that time, he says, when there is a passage in Egypt—that is, to those heralds of the evangelical and saving word—"You," he says, "who once were involved in deep darkness and were a great idolater and were troubled by the deceits of the demons, when with the eyes of your soul you have seen the light..."

when you have beheld the glory of him who called you, and have been brought to an awareness of from what things to what things you have been transferred; and that you, who were bound to a bitter tyrant, have become free from his greed, and have fled to the protection of God, who is powerful in all things and saves those who are lost: ^A then, truly, then, rejoicing in yourself very greatly and very deservedly, you will cry out, saying: 'I will bless you, O Lord, for you were angry with me, and you turned away your wrath from me, and you had mercy on me.' They bring back offerings of thanks, and they kindle hymns of praise, not because they have succumbed to divine wrath, but because, having been such, they have received mercy. We say that the God of the universe is angry with those who speak such things—it is clear—namely, with idolaters. For what reason? The divine Paul will make it clear to us, writing: 'Claiming to be wise they became fools. And they exchanged the glory of the incorruptible God for an image resembling mortal man or birds or animals or reptiles.' For this reason, he says, 'God gave them up to a base mind and to improper conduct to do what should not be done.' For those who dishonored the divine glory, and attributed the preeminent beauty of the highest nature to such wretched creatures, how could they not very justly be subjected to the severities of divine wrath? ^B But since, he says, 'you turned away your wrath, you had mercy on me' (for I have been called to recognition through faith, not according to the works that we have done, as it is written, but according to his great mercy); for this reason, he says, being brought to an awareness of your magnificence, I will unceasingly offer you glory, and I will say: 'Behold my God, my Savior, the Lord; I will trust in him and I will be saved in him.' For formerly, falling down before woods and stones, and offering sacrifices to insensate statues, they prayed to be saved by them. But since they have known the true God, having thrust aside the falsely named, they point to him and him alone, saying: 'Behold my God, my Savior, the Lord.' Not in woods and stones, he says, will I trust any longer, but in him and him alone, and through him I will be saved. And even if the one who formerly defrauded and snatched into deception approaches again, tempting and warring, I will conquer, he says, because my glory and my praise is the Lord. Do you see how they have known that it is a saving thing to offer praise? ^C 'Sacrifice,' he says, 'to God a sacrifice of praise, and pay your vows to the Most High.' And, 'Call upon me in the day of your trouble, and I will deliver you, and you shall glorify me.'

'And you shall draw water with joy from the fountains of the Savior.'

The one who has called is generous; God, who saves, is ready to give in return, he does good to those who have recognized him, and he enriches with divine and spiritual gifts those who praise him. For observe how, while they were confessing, saying: 'Behold my God, my Savior, the Lord; I will trust in him,' he at once promises them both fountains and saving water. It was necessary

^A indeed, for those who had run from darkness to light and were called from the ignorance of the Greeks to the knowledge of Him who is God in truth, not to be deprived of the guidance and of the Word that exhilarates and is able to preserve them in piety. 'For man,' he says, 'shall not live by bread alone, but by every word that proceedeth out of the mouth of God.' ^B By water, therefore, he designates the life-giving Word of God; by fountains, the holy apostles and evangelists—and I would add the prophets themselves; by the 'Saving One,' Christ. You therefore, he says, who by your confessions of faith exhilarate me, the God by nature and of all, shall receive in return divine and spiritual joy, drawing for yourselves—from the fountains of the Savior, that is, Christ—the Word which has power to preserve and strengthen you in this. For He Himself established the holy apostles, concerning whom the blessed David also sings: 'The fountains of waters appeared, and the foundations of the world were uncovered.' For the fountains of waters are the wondrous disciples, who pour down upon the whole world beneath the heavens the words from above and through the Spirit. They are likewise the foundations of the world. For Christ is the elect Stone, who is also said to be placed by God and the Father as the foundations of Sion, that is, of the Church. For we lean upon Him and through faith are built up as a spiritual house into a holy temple, into a habitation of God in the spirit. And the stones after Him—that is, the foundations of the world—might very justly be named those who proclaim Him throughout the whole earth. For their writings support us and uphold us with the firmness and constancy of faith and truth. ^C

VERS. 4-6. And you shall say in that day, Hymn the Lord, call upon his name, announce among the nations his glorious works; remember that his name has been exalted. Sing unto the name of the Lord, for he has done exalted things; announce these things in all the earth. Exult and rejoice, you who dwell in Sion, for the Holy One of Israel is exalted in the midst of thee.

O wondrous and incredible thing! He who has just been initiated into the mysteries, then having approached the fountains of the Savior and drunk the life-giving stream, appears to have made so great a progression—unto the point, I mean, of being a faithful and genuine believer—that he at once demonstrates4 an apostolic ministry. And not only was he urged to glorify God himself, but he now commands all others also to do this, saying: 'Hymn the Lord, call upon his name.' And to whom he enjoins to call upon Him, he makes manifest by adding immediately: 'Announce among the nations his glorious works.' For let not the glory of the Savior, he says, be hidden; let His God-befitting power and authority be evident to all. ^D He has saved without holding grudges; He has overthrown the unconquerable tyranny of the devil and the demons; He has redeemed those who were deceived; He has set free those chained in captivity; He has brought good tidings to the blind, that they might receive their sight.

He has justified through faith, he has sanctified through the Spirit, he has rendered those who were once fugitives ^A sons of God, and those who were living an ignoble and accursed life. He has given assurance through actual events that he is by nature and in truth God. He has raised the dead, he has made clean those who were in leprosy. He has healed those suffering from infirmities by his nods; he has cut short the assaults of spirits; he has abated the savage sea with his countenance. Therefore, “Declare his glorious deeds among the nations, and keep in memory that his name has been magnified,” for he has done sublime things. For these achievements are truly beyond the capacity of man, nay, rather, they are beyond every wonder, and were magnificently performed by him. “Exult therefore and be glad, you who dwell in Sion,” that is, you who hold a firm faith in the Churches, “because the holy one of Israel is magnified in your midst.” For even if the holy one of Israel has become man, ^B and has come in the form of a servant economically for our sake, yet we have recognized, from the results and from the splendor of his works, that he has been exalted in a manner befitting God, and who he is by nature.

TOMUS II.

CAP. XIII. VERS. 1. The vision which Isaiah the son of Amos saw against Babylon.

This vision against Babylon—and indeed those that follow in order, against the Idumeans, and the Moabites, and moreover the Egyptians, and the rest—are set forth for the consolation of Israel. They have, however, a more historical explanation than what is signified; yet it is permitted to those who are more acute to convert ^C what has happened to the ancients, as if from a crude figure and image, gracefully toward a spiritual study; and as the discourse progresses, by interpreting individually even the things that were written, as far as is possible, it will make the narrative most clear to the readers. Now, as I judge, we must recur to the beginning of the matter and pre-explain the causes of the vision. For Israel, having been called through the all-wise Moses to the knowledge and worship of the God who is in truth, and having the law to direct them toward every marvelous thing, neglected the commandment given to them, and turned toward the doctrines and commandments of men, nay rather, having involved themselves in things still worse, they slipped into the pits of idolatry. Therefore, ^D the God of all cried out through every prophet against those who committed such things, and made a great outcry against him who bound himself to such impiety. He said therefore: “This people draws near to me; with their lips they honor me, but their heart is far from me. But in vain do they worship me, teaching the doctrines, the commandments of men.” And again: “What has the beloved done in my house, even an abomination?” He calls the idol an abomination. And so, as they were turning gravely toward a foul sluggishness, and withdrawing their necks from the service of God, and raising up their own arrogant disposition against him, he delivered them from time to time—sometimes to those inhabiting the neighboring region, I mean the Idumeans, and indeed also the Moabites, the Egyptians, and the Philistines, and at other times by inflicting a heavier blow upon them, the cruellest of mortals against them

I mean the Babylonians, who, having laid waste the entire land of the Judeans without resistance, carried off a multitude greater than they could number into their own country. ^A Yet that these things would happen, should they provoke the God of the universe to anger, the blessed prophets had foretold long ago. And they, although the things already foretold had reached their consummation, were nonetheless stubborn and disobedient, pursuing a detestable life, utterly estranged from the rule of the Law. Therefore, the God of the universe, with supreme wisdom, after the blow and the scourges and the events which from time to time came upon them from their enemies, makes a pre-announcement of things most sweet and capable of bringing delight. He promises that He will now prepare the return for those who have already been made captive, and will loosen the bonds of their misery, and will deliver those who had formerly conquered them into the hands of their enemies. For it was surely most fitting, that even if they had remained uncorrected by those former events, they might henceforth rejoice exceedingly in these later ones, and, being lifted up as if on wings ^B into the hope of the things desired, might hold in high esteem the worship most pleasing to God, and keep their mind fixed and immovable upon Him. Since, therefore, although there were many who at various times had devastated the land of the Judeans, yet the Chaldeans were more savage and wild than the rest, and especially those who reigned over Babylon at those times—against them, as it were first of all, the prophetic discourse leaps, and says:

Vers. 2. Lift up a standard on a mountain of the plain.

"I have been jealous for Jerusalem and for Sion with great jealousy, and I am angry with great anger against the nations that have conspired against them; for I was angered a little, but they have conspired against them in order to do evil." And regarding Babylon, He says: "I have delivered them into thy hands, but thou hast not granted them mercy." God delivered up the arrogant and insolent one, the mother and nurse of all depravity—I speak of Babylon—to Cyrus. And this may be made manifest by the fact that He Himself speaks through Isaiah as follows: "Thus saith the Lord to my anointed Cyrus, whose right hand I have taken hold of, to cause nations to listen before him, and the gates shall not be shut: I will go before thee, and level the mountains. I will shatter bronze doors, and I will break through iron bars." Having conquered, Cyrus released Israel from captivity, and commanded them to go home rejoicing, and furthermore to rebuild the divine temple themselves. And thus the prophet Jeremiah says: "The word which the Lord spoke regarding Babylon: Declare among the nations, and make it heard, and hide it not. Say: Babylon has been taken, Bel has been confounded; the fearless, the delicate one has been put to shame. Merodach has been delivered up, because a nation has come up against it from the north; he shall make its land a desolation, and there shall be no one dwelling in it, from man even to beast. In those days, and at that time, shall the children of Israel and the children of Judah come, walking together and weeping shall they go, seeking their God; they shall ask the way to Sion. For there they shall turn their faces, and they shall come, and flee for refuge unto the Lord. For an eternal covenant shall not be forgotten." And again: "For this reason, thus says the Lord: Behold, I will take vengeance upon the king of Babylon, and upon his land, just as I have taken vengeance upon the king of Assyria; and I will restore Israel to his pasture, and he shall feed in Carmel, and on Mount Ephraim, and in Gilead, and his soul shall be filled." ^C

VERS. 2, 3. On a level mountain lift up a sign, raise your voice to them, beckon with the hand, open, O rulers. I command, and I lead them. They have been sanctified, and I lead them along. Giants are coming to fulfill my wrath, rejoicing at the same time and exulting.

The blessed prophet, having a mind filled with the Holy Spirit and being placed on a watchtower so as to contemplate things as if they were described for him and placed before his eyes, almost exults, crying out to the Persians and the Medes as if they had already subjugated the Babylonians, so that they might raise high the symbol of victory—for this, I think, is the "sign"—and that they might raise their voice against the army of the Chaldeans, as though it were already falling and surrendering to them that ^D arrogant and renowned region, which the prophet Jeremiah called the "hammer of the whole earth," saying regarding the land of the Babylonians: "How is the hammer of the whole earth cut off and broken?" For every city and country is ruined, being struck in the manner

^A of a hammer by their greed. And I think he calls a plain "mountain," as being low and akin to a hillock. For they do not plant their signs—that is, the trophies, or the standard—on high-rising mountains, but on hills that are not too lofty, so that they might escape being placed in a location too high, and yet be most recognizable to the whole army. Lift up, therefore, he says, a sign, as those who are already victorious with God defending them. Lift up the voice—that is, raise a clamor against the phalanx of the enemies; do not be afraid. ^B For the hand of the Babylonians is admittedly terrible and invincible to all nations everywhere, and no one would blame those who fear it. But now, he says, do not fear, when God opposes His own wrath to their arrogance. "Call out with the hand." And what at length is this? It is perhaps a custom for military commanders to spur on with the hand and to encourage the most valiant with nods in order to incite them to make assaults against some, when the voice is too weak to lead to this in the midst of a great tumult. He therefore commands those who are set over the affairs to offer encouragements by means of hands and gestures to the armies under them, and to sharpen them to a certain invincible eagerness. ^C And he calls out again, "Open, O princes." For either he commands the Babylonians, as those who are already overcome, to open the gates and surrender the city that was once arrogant and insolent; or perhaps he signals the holy forces, shielding the Medes by the command of God, and making the difficult and steep places accessible for their horses. But to show the invincible hand of the combatants, he adds and says: "I instruct, and I lead them; they are sanctified, and I lead them." For it is almost as if he were saying: The multitude of the Median army did not come to you of its own accord, nor did the host of the Persians arrive by the sole movement of its own will, but I rather have sanctified them for this. And here, he says "sanctified" for "set apart," and as if "chosen" to carry out the things which I have determined against you. ^D Therefore they come, he says, whom I lead, like some giants to fulfill my fury, rejoicing at once and insulting: rejoicing indeed as those who trust that they will gain the victory; insulting, however, as those who spit upon them as very cowardly and men of no value. For such is always, in some way, the barbarian spirit, leaning toward the hope of victory, and always exalting itself against the adversaries and casting them down. For wrath especially leads them to this, and generates in them such an ardor of courage that they despise every danger and fear.

VERS. 4, 5. The voice of many nations on the mountains, like many nations: the voice of kings and nations gathered together. The Lord of Sabaoth has commanded a warlike nation to come from a far land, from the end of the foundation of heaven, the Lord and his warriors to destroy the whole world. As the Medes are now crying out and raising a voice suitable for wars, as a horse neighing, and per

^Asuaded by some to turn to flight, while the sound of a great and confused multitude is dispersed, "A voice," he says, "of many nations on the mountains, like to many nations." It is not, he says, such a voice that one might surmise those who cried out are few, but rather one might consider the multitude of those shouting to be beyond number. The Word declares together with what follows that those who have been appointed to lead the way have been struck with terror. He insists that it is the voice of nations and kings. And so, those who have raised the shouts would be the boundless multitude of the Babylonians, and with them the more prominent ones, seeing the city already captured—or rather the Persians and Medes crying out as they take it. And I believe he also calls them warriors, considering them a nation coming from a land far away, "from the extremity of the foundation of heaven," that is, from the very borders of Media and the innermost parts of the land in the far north. Since they undertook this incursion by the counsel and will of God, he calls these warriors the Lord's own, and says they have been brought to destroy the whole world—not, indeed, the entire world which we inhabit; for we shall not find that this was done by Cyrus and his company. Rather, he calls the land of the Chaldeans the "world," inasmuch as it is very large and immensely wide, and, as it were, rivals the world in the multitude of its inhabitants. ^B "Howl, for the day of the Lord is near, and destruction will come from God. Therefore every hand shall be weakened, and every soul of man shall be afraid. And the ambassadors shall be troubled, and pangs shall take hold of them, as of a woman in labor; and one shall lament to another, and they shall be amazed, and their faces shall be changed as a flame." As every hope has been snatched away, and nothing is left for the Babylonians except that they must simply lament, he says, "Howl." He bids them, as it were, to despair of salvation and not to undertake useless things, nor to exercise themselves in resistance, since the divine wrath is armed against them, and destruction has been brought about by a decree from above. For the matter is altogether irresistible: "For who shall turn back the hand of the exalted one?" as it is written. And again: "If he shuts against a man, who shall open?" For what strength, or whose at all, shall fight against God? Therefore he says that every hand shall be weakened, and every soul of man shall be afraid; for since the all-powerful God shakes the souls of men into fear, who will summon up courage, or, that is, who will show himself stout-hearted and sufficiently capable of resistance? He says that the ambassadors will be troubled, and will fall into pangs as of a woman in labor, and that one will lament to another, and they will even be amazed, and will change their faces like a flame. By ambassadors, I believe, he means the priests of the idols, those who ^D [by]... [index: entries preserved]

^A by their distinct skills were most renowned among the Babylonians, the ministers of demons, who in all likelihood, expecting the arrival of the Medes—now anticipated by Cyrus and the Persians—were prophesying prosperous things, and were summoning helps from the demons, offering prayers and presenting the customary gifts, evidently performing rites and profane sacrifices, and promising to intercede on behalf of the whole country. These, then, says he, the ministers and suppliants of demons, those who perform sacrifices on behalf of all, when they see that conditions have been turned against their expectations, will be troubled and will be in severe pangs, and one will lament to another; that is to say, they will exclaim to one another, as if in boundless distress, that word "woe," clearly, and the like. And they shall change their countenance as if by a flame. For the face of those who are dejected is accustomed somehow to darken, so that it appears to be nothing else but embers and the remains of extinguished ash. ^B

VERS. 9–11. *Ecce enim dies Domini venit insanabilis, furoris et iræ, ut redigat orbem terrarum in vastitatem, et ex ea peccatores tollat. Astra enim cœli, et Orion, et omnis ornatus cœli lumen non dabunt: et tenebræ offundentur sole oriente, et luna non dabit lucem suam. Et mandabo universo orbi mala, ac impiis peccata sua: delebo insolentiam iniquorum, et insolentiam superborum deprimam.*

Clearly, in these words he attempts to teach what the final cause is, why the princes grieve with one another, and change their countenances as if by a flame. For since they were prophesying, as I said, according to their own heart’s desire—and to all the Babylonians—but have fallen short of their expectation, for this reason he says: *They will be filled with grief.* For an incurable day has invaded them, the Lord of all bringing it in. He calls "day" again the time in which this divine and inevitable wrath has existed, so that it has rendered the land of the Chaldeans a desert, and destroyed the sinners out of it. And it is not at all as if there were any there who were immune to the wrath because they were good men, that he says he will destroy the sinners; rather, this name would more justly apply to all the inhabitants of the Chaldean region, seeing that they were all wicked and idolaters. Since, however, the magnitude of calamities sometimes fills the human mind with something akin to darkness and mist, so that ^D even when it is day, the light of the sun seems to be absent, and all that host of heaven and the orb of the moon itself appear ineffective at providing light, therefore it says: *The stars of heaven and Orion, and all the host of heaven shall not give their light*, and darkness shall be poured upon the Babylonians, that is, upon the mind of the Babylonians, even when the sun is rising and the moon is shining—not because the elements have withheld their light, but because they, as if subject to great terror from the divine wrath, have within their minds night and darkness. *And I will command*, he says, *evils upon the whole world.* "I will command," he says, instead of "I will threaten," or "I will order to be brought about," so that I may overthrow the pride of the wicked, and humble those proud ones, that is, the arrogant. ^C

^A For the nation of the Assyrians has always been, in a way, exceedingly contemptuous and corrupt, and, in addition to this, hateful to God. For among them nothing of the best was ever esteemed; but all things were rather inclined to offend the God of the universe. One must know that those who have interpreted the divine Scripture have made mention of Orion, to signify some one of the most distinguished stars; and, while they say those things, they have not followed the enchantments of the Greeks, but have rather used a name that is customary and worn, just as indeed it is written in Job: "Who makes the Pleiades and the Evening Star, and Arcturus, and the secret chambers of the South."

^B Vers. 12. "And those who are left shall be more precious than untarnished gold; and a man shall be more precious than the stone from Sophir."

What is "precious" in these things must be sought. He says, therefore, that the land of the Babylonians and the whole region of the Assyrians will be so stripped of men that it will be difficult to find the living in it, and there will be such a scarcity of those who remain as there is of Indian stones and of the most refined gold. For such things seem to be precious among some people, because they are very difficult to procure, and also because they are few and rare. Thus, he says, as those things which are admired by men are difficult to obtain—precious stones and untarnished gold, that is, the most refined—so shall they be few and rare, those who, left behind after the war, have escaped the troop of the combatants.

^C VERS. 13. "For the heaven shall be angered, and the earth shall be shaken from its foundations, through the fury of the anger of the Lord of Sabaoth, in the day when His fury shall come."

The blessed prophets speak hyperbolically, and, conceiving in their minds the divine and ineffable power and glory, they raise their voices on high and contemplate an extraordinary magnitude in their narratives. ^D And in some way, when God is angry, the created world, which is His servant, is also sharpened toward anger, since He who commands all things surely urges it toward this. And so, He was angry at the Egyptians, but the created world did not refrain from acting. For the water changed into blood, and the earth brought forth frogs, as it is written, and the heaven sent down hail; and, moreover, deep darkness was spread over the whole of their region for the space of three days. Therefore, he says, the heaven itself shall be angered, and the earth shall be shaken, as it were, from its foundations, because of the fury of the anger of the Lord. For the creation fights along with Him against the foolish, and, the Master being grieved, it, too, is all but drawn into this. For all things concur with the supreme will, and there is nothing in the nature of things that does not yield to the divine beckoning, even against its will.

223 VERS. 14-16. "And those who are left shall be as a fleeing gazelle..."

and as a wandering sheep, ^A and there shall be none to gather them, so that a man might turn back to his own people, and a man might flee to his own land. For whoever is caught shall be defeated, and whoever are gathered together shall fall by the sword, and their children they shall dash before them, and their houses they shall plunder, and their wives they shall have."

He says that those left behind will be very few in number, and moreover, they will be utterly unmanly and lacking in all love of battle, and so cast down by cowardice that they will choose to do nothing else but flee, like a gazelle, and—as he puts it—to save themselves shamefully, and to abandon entirely even the thought of merely resisting the calamities brought by the enemy. That they will remain without a leader and without a ruler, even while being few in number, he indicates by saying that they will be like a "wandering sheep," deprived of the shepherd’s gentle care, going ^B somewhere far from pasture, and even far from the customary sheepfolds. For he says, "there shall be none to gather them, so that a man might turn back to his own people, and a man might flee to his own land." By "flee," he means "hasten," although his own country is dear to everyone, and there is nothing better than one’s ancestral dwellings. But even the deprivation of things so dear to them will be welcome, he says, because whoever is caught will immediately perish and become fodder for the sword of the Medes.

The prophetic discourse also confirms that another thing, by far the most grievous, will happen: "Their children, he says, they shall dash before them, and their houses they shall plunder, and their wives they shall have." But what could be more painful to parents than the slaughter of their children? Or how could it be anything but ^C more grievous and intolerable than any punishment to see their houses plundered and the modesty of their wives injured and subjected to the unbridled lust of the victors? The blessed Psalmist also mentions something of this sort somewhere. Speaking of the Babylonians, he says: "Blessed is he who shall take and dash your little ones against the rock."

But while these things happened historically to the land of the Assyrians and the cities and regions therein—because they were all idolaters and insufferably insolent, and cruel enemies of God, and skilled in the art of magic—they themselves had even ravaged the holy city and laid waste to the inheritance of God, that is, Israel, treating them as captives and ^D placing upon them a new and unaccustomed yoke of servitude. Yet the discourse concerning them will not come to a stand only with these things that have been done historically and conspicuously; rather, those who wish to can understand them spiritually, if they wisely transfer the force of the events to the very inventor of all wickedness, the most savage enemy of God, I mean Satan, especially since the prophetic discourse, having already rightly applied the mystery of Christ and the prediction concerning Him, has introduced a vision close at hand against Babylon, all but rousing the minds of the auditors so that what was done historically against Babylon and against the entire land of the Assyrians might be understood spiritually. Therefore, this dragon, this apostate, continues in many ways to lay snares for the worshippers of God

^A and persists even very youthfully, always overturning things in accordance with his own will; and he carries them off many times, as if having taken them captive, and casts them into the pits of passions. Having placed upon them, as it were, a severe and inescapable yoke of slavery, he glories over those who have been taken and acts arrogantly, just as indeed those who reigned among the Assyrians from time to time used to exult over those from Israel, because, having become outside their own land and the holy city, they were serving those of a different race. But the tyranny of the devil did not prevail over those who were plundered for all time. For the standard of the Saviour has been raised—that is, we have dedicated hymns of victory to Him who conquered for us and on our behalf—and we have made the confession of the true faith. For this, I think, is what is meant by "Lift up your voice to yourselves." The Lord also has commanded a warlike nation to come, it being clear that these are the saints, whose struggle and war is not against blood and flesh, but rather against principalities and powers, and against the world-rulers of this darkness, against the spiritual forces of wickedness in the heavenly places. These have arrayed themselves and have conquered, and even until now they prevail, and they besiege the host of opposing powers, and have laid waste to idolatry as if it were a city, that ancient, terrible, and unconquerable one. ^B And they exercise authority over those who have resisted, as though Christ were leading the army and the holy angels were shielding them, so that those who still worship their powers are altogether few in number, and they themselves are wretched and unmanly and fearful, and have utterly despaired of resistance—I mean the resistance against those who serve Christ. But let everyone who is intelligent, and capable of understanding a parable and a dark saying, the words of the wise and riddles, as he runs through this vision and the words that follow, derive some knowledge of this kind of spiritual sense.

"Behold, I will stir up against you the Medes, who do not reckon silver, nor have they need of gold. They will shatter the bows of the young men, and they shall not have pity on your children, nor shall their eyes spare your children. And Babylon, which is called Glorious by the kings of the Chaldeans, shall be as when God overturned Sodom and Gomorrah; it shall not be inhabited for an eternal age, nor shall they enter into it for many generations, nor shall they pass through it."

Very clearly in these words does He thereafter provide the prediction of the war; and as it were stripping away the obscurity that had been cast over the words like a veil, He sets the calamity, which is to happen before long, bare and manifest and, so to speak, in plain view. For "They will come," He says, "they will come, the Medes," not being overcome by money and not dreading the bribery from you ^C, nor [will the] Arabians, nor shepherds, nor shall they rest in it.

Indeed, they will ^A be even better than the Medes regarding gain, and they will disregard profits, that they may bring down the pride of the Babylonians. For their boasting is always great regarding their archery, and they consider the success in these things of great importance. But they shall be inferior to their enemies. And the conquerors shall be so harsh and pitiless that they will not wish to feel any pity even for a pitiable age, nor to shed any tear of humanity for infants perishing miserably. But Babylon, which is called "Glorious" by the king of the Chaldeans, will be reduced to such desolation, he says, that it will in no way differ from burned Sodom and Gomorrah; and it will be uninhabited; and it will be so avoided even by neighbors, that those of a distant nation will shun it, so that not even the shepherds from the Arabs will graze any of their own flocks in it, because of it being totally ravaged. It should be known that he calls "Arabs" the nations of the Saracens, who reach as far as the land of the Assyrians itself and who inhabit the inner desert. For they have the land of the Arabs as a neighbor. And it is probable that these Saracens from Arabia traverse the deserts of the Assyrians indiscriminately.

VERS. 21, 22. And beasts will rest there, and the houses will be filled with sound; there will sirens rest, and demons will dance there. And onocentaurs will dwell there, and hedgehogs will make nests in their houses. It comes quickly, and will not delay.

Wild animals love to make their dwelling in deserted regions, and a ruined city provides them with many caves ^C that shelter them, being rough and as if found by chance and at random. And in the desert and quiet places, a certain thin sound, quite contrary to the great silence, I know not how, arises and enters the ears of those who inhabit the desert. Therefore, he says, beasts shall rest, and the houses shall be filled with sound—that is, having no inhabitant at all, they shall give forth a sound suitable for deserts. And demons, he says, shall dance there. For they say that it is peculiar to them also to dwell willingly in desert places, and to establish them as a quiet lodging. By "sirenas" (sirens), I believe he means birds that know how to sing sweetly, or, according to the Hebrew edition, the owl. He calls wild asses "onocentauri" (onocentaurs); and by hedgehogs (echinos), he means those mice ^D that are, as it were, bristling with sharp spines. All these things might reasonably be fitting for cities or houses that have been completely devastated. He adds to these: "It comes quickly, and will not delay": either exciting sharper care for the Assyrians, or by the same work bringing no little consolation to those who are of the seed of Israel. For when they were in captivity, and Cyrus with the Persians and Medes [brought] Babylonian...

Babylonians [brought] relief, he promises them a swift deliverance from their afflictions, and that what they prayed for would not be long delayed, but would follow at his heels, as it were, point by point.

And the Lord will have mercy on Jacob, and will yet choose Israel, and they shall rest upon their own land, and the proselyte shall be added unto them. And they shall be added to the house of Jacob; and the nations shall take them, and bring them into their place. And they shall inherit, and be multiplied upon the land of God, for menservants and maidservants; and they shall be captives who took them captive, and they shall be lords over their oppressors; and it shall come to pass in that day, that God shall cause thee to rest from thy sorrow and from thy wrath, and from the hard bondage ^B wherein thou hast served them.

He raises up again to good hope those of the seed of Israel who had labored, and confirms them in good cheer by his promises, having been oppressed beyond endurance by the greed of those who had captured them. For that they would depart from their captivity, and strike off the yoke of their unusual bondage, Babylon having been laid waste, and the whole land of the Assyrians, he clearly predicted. For Israel, he says, shall not be cast off for ever; nor shall he suffer unending punishment for his transgressions; but he who has been chosen shall find mercy and shall find respite for a time. And because he is set ^C as a firstborn among children, he shall not be forsaken by the visitation and mercy of God.

He says they shall return to the land that bore them, and the proselyte shall go up with them. By "proselyte" he means the native and inhabitant, that is to say, the Babylonian. For very many of the Babylonians would follow those of Israel, partly because they had attained to kinship with them, and partly because they had become devoted to the law and its worship. For since they had spent long times in the captivity, it is likely that no small multitude from that people had been added to them. Therefore, he says, the proselyte shall be added to them; that is, the foster-son and native of the land shall follow and accompany them. "And the nations shall take them, and bring them into their place." For when Cyrus released Israel, he ordered the rulers of the regions to escort them safely and securely. ^D The same was done after him by the one who took up the scepters of the Assyrians, and this was Xerxes.

Those who wish to examine these things more exactly may read the books of Ezra, and obtain the most accurate knowledge of all that I have recounted. For they ascended from the land of the Assyrians into Judaea, while the kingdom was being governed by Zerubbabel the son of Salathiel, who was of the tribe of Judah, and the holy order was led by Joshua the son of Jozadak, the high priest. The nations, therefore, he says, shall escort them, and shall bring them into their land, and they shall possess the lot that was distributed to them from above. And what is even more paradoxical, they who were once worshippers of idols, who called upon many and innumerable gods, shall be multiplied in the land of God as menservants and handmaidens, and they shall be captives who [formerly] took captive.

For those who took Israel captive, having been brought back together with him, and having arrived, he says, in Judea, will place their neck under the yokes of the Law, and having endured a sort of noble and saving captivity, they will inscribe and name as Lord and God the Creator of all. For it is either this, he says, or perhaps he wishes to indicate that those who formerly gained the victory and led Israel away from Judea, and made him subject to their own yokes, will be mastered and taken captive ^A in their turn, since Cyrus, the Persians, and the Medes have overcome them. For "on that day," that is, at that time, you will be released from your pain and your wrath; that is, from the anger that is hanging over you, namely, the divine [anger]; for you will escape the bitter servitude, and you will be released from pains.

But come now again, shifting the heavy surface of the history toward a spiritual contemplation, let us observe something similar that has come to pass in Satan and in those who have been redeemed by Christ. For they were captives ^B bound to the service of idols, and venerating the commands of him who exercised the supreme tyranny; but the Creator of the universe, having pity on us as ones unjustly violated, sent us from heaven a redeemer, His own Son, in the name of the Lord—that is, not as one of the holy prophets, but in the glory of dominion—who has also sacked [that power] as if it were some arrogant and insolent city, with his men-at-arms, that is, the holy apostles, shielding him, who as it were cut through the entire region of the devil and brought back with them into the holy city, the intelligible Jerusalem—I mean the Church—those who had been deceived and shackled by the yoke of servitude, who also were multiplied ^C in the land of God, and became menservants and handmaidens. And those who formerly held them under their hand and as captives—that is, the worshippers of demons and those who taught their customs and ensnared them unto destruction—these have become captives, that is, they have been overcome by the preaching of the holy apostles, and have been sold under Christ; for He mastered them as they were delivered from the harsh servitude to which they had already previously been enslaved, namely, the faith. For they rested also from the servitude to which they had served before being subjected to the Lord and His soldiers.

VERS. 4-7. *And you shall take up this lamentation against the king of Babylon, and you shall say on that day: How hath ^D the exactor ceased, and the seeker ceased? God hath broken the yoke of the sinners, the yoke of the princes; smiting a nation in wrath with an incurable wound, striking a nation with a wound of wrath, and he did not spare, he rested having confidence.*

He says that the calamities of war for the Babylonians and for Nebuchadnezzar himself will reach such a degree of hardness that even their enemies are moved to pity; and those whom one would expect, having suffered unbearable things, to at least—if not more—exult over the one who has fallen, these, on the contrary, should instead sympathize, and, by the multitude of the things that have befallen them, be brought to compassion: or even in some other way lament those who have fallen, and not, certainly, in every case pity them, [but rather]...

been caught beyond their expectations. He also weaves together his lamentation and gives a song suited to the events. You will say, he says, "How has the exactor ceased?" By "ceased," he expresses, in a milder term, that he has perished and come to an end. ^A He calls the Babylonian the exactor and instigator, who, out of excessive arrogance, did not impose the yoke of his tyranny only upon his neighbors, but even went so far as to send out tax collectors to distant cities and regions, demanding tolls and tributes. They marvel, therefore, how such a one has ceased, and how that hand which was grabbing everything has desisted. But that they are not unaware of the reasons for his fall is shown by what they say: "God has broken the yoke of the sinners, the yoke of the princes." Do you hear how he calls those of arrogant disposition "princes"? For, as I said, they were leaping upon everyone, so to speak, in all the earth, subjecting them to their own yokes. To rule was, for them, both the intent and the goal. ^B "But," he says, "God struck the arrogant race," that is, the nation, "with an incurable wound." And he who was confident in himself and greatly minded, and would not have ceased of his own will—that is, suffered the end most worthy of him—underwent the incurable wound of wrath, with all mercy removed. But it is fitting for us ourselves to say these things, and as it were to shout them at Satan, the one who demands and presses, and that most bitterly. For he assaults the mind of each person, diverting it from the best and noble pursuits—those of piety and justice, I say—and as if by force taking it off wherever he pleases, like some rigid exactor of sin seeking persistence and diligence from each individual. ^C But the Savior "broke the yoke of the sinners," casting that one away, and attaching us rather to His own yokes, and striking the nation with an incurable wound. And what nation is this, if not, of course, that of the demons, whom He even ordered to go into the abyss? And indeed, He inflicted upon them most grievous torments; and thus they shouted out, saying: "Ah, what have we to do with Thee, Jesus of Nazareth? Hast Thou come hither before the time to destroy us?"

Verse 8. All the earth shouts with joy, and the wood of Lebanon has rejoiced over thee, and the cedar of Lebanon, since thou hast fallen asleep, no one has come up who cuts us down.

This is also a part of the lamentation; and in so far as it pertains to the historical account, there was joy ^D throughout all the earth, with the region of the Assyrians laid waste, and the exactor fallen—he who demanded subjection from everyone, whom the prophetic discourse also calls the "wood of Lebanon," likening those who are in authority and power among the nations to cedars. Yet, like some woodcutter, Nebuchadnezzar, shaking them, subjected them to his own yokes. The cedars, therefore, he says, rejoicing because of thee, they say: "Since thou hast fallen asleep, there has not come up one who cuts us down." But if one should wish to apply such a discourse strictly to the…

^A Israel, he will perceive it follows this mode. Lebanon is a massive mountain in the land of the Phoenicians, covered and adorned as if with cedars and incense-trees, thick and wooded. Therefore, divinely inspired Scripture frequently compares it to the land of the Jews, because there were many in it who were most illustrious in power and glory, and others who were lifted high by the emblems of the priesthood and were, as it were, most fragrant. And so indeed the prophet Zechariah compares Judea to Lebanon: those who were in it to cedars, oaks, and pines; but the all-consuming fire to the Roman army, which, after the cross of the Savior, burned up their whole country, and thus he says: "Open, O Lebanon, thy doors, and let fire devour thy cedars. Let the pine wail, because the cedar has fallen. Wail, O ye oaks of Bashan, because the thick forest has been torn up." Let this, therefore, be the utterance of the Jews, as if taken from the trees of Lebanon, which rejoice and say to the Babylonian and those with him: "Since thou hast fallen asleep, there has not come up one who cuts us down." He has lingered most elegantly on this translation of the discourse. For because the voice is made as if from the trees of Lebanon, they say: "There has not come up one who cuts us down." For after the return of the Israelites from Babylon, no war was ever again stirred up against them from the land of the Assyrians. And we fittingly shall say to Satan—we who were once overthrown by him, but now have kept our mind stable in Christ, and our spirit firm in piety, having struck roots, and possessing a most flourishing breast—"Since thou hast fallen asleep, there has not come up one who cuts us down."

^B

VERS. 9-11. "Hades from beneath was stirred up to meet thee: all the giants who ruled over the earth were raised up together for thee, those who raised from their thrones all the kings of the nations. All shall answer and say to thee: Even thou hast been taken as we also; and thou hast been reckoned among us. Thy glory has descended into Hades, and thy much rejoicing. Under thee they shall strew rottenness, and thy covering shall be worms."

It is the custom of divinely inspired Scripture to fashion ^C persons at times, and to accommodate voices to the things themselves, as is that saying: "Be ashamed, O Sidon," said the sea; and the strength of the sea said: "I have not travailed, nor brought forth, nor reared young men, nor raised up virgins." He applies this discourse to the city of the Tyrians, which was once cut off by the Babylonians; and we say that this speech squares with the nature of things. Thus also the prophet Micah introduced Jerusalem addressing Babylon: "Do not rejoice over me, my enemy, because I have fallen, and I shall rise again. Therefore, if I sit in darkness, the Lord will shine for me; I will bear the wrath of the Lord, because I have sinned against Him, until He Himself judges my cause; and He will execute judgment for me, and bring me forth into the light. I shall see His righteousness, and my enemy shall see it, and shame shall clothe her who says to me: Where is the Lord thy God?"

^A My eyes shall look upon her; she shall now be for trampling, as mire in the streets, in the days of the washing of clay; that day shall be your blotting out. In this, evidently, Cyrus and the Medes together with the Persians have taken the land of the Babylonians. The blessed prophet, therefore, adopts a personification here no less than before; he says that Hades is incensed, or rather embittered, at meeting him as he descends. And observe for me the economy and arrangement of the discourse. Through this, he demonstrates that he was a man-slayer and full of blood, such that almost the entire underworld—that is, those who are in the underworld—became the work and material of the cruelty that was in him. For the proud man did not cease from uprooting both nations and kings, and filling Hades with miserable souls. "All the giants, therefore," he says—that is, those who have been famous for their strength and reigned over many nations—"having been slain by you, shall answer and say: And you are captured even as we. For you were a man," they say, "but you did not deem it worthy to know and consider this; nor did you even think that there would be anyone who could overcome your brow and your savage and horrendous hand; nay, perhaps you did not even despair of being able to conquer death. But the Median sword, even against your will, scarcely persuaded you, so that by experience of it you might learn that you, too, were of our condition and lot. And you are captured even as we; and your glory has descended to Hades," instead of: it has been extinguished by death; "and the grim power of corruption has been brought upon you. Your joy ^B shall be taken away, and you shall scarcely have placed it out of the midst. Rottenness shall be spread under you, and the worm shall be as a garment for you." And this is indeed common, for as soon as human bodies have once suffered death, corruption and the worm will invariably happen to them. However, it is said well of him as a form of bitter reproach. For those who have fallen into forgetfulness of their own weakness, and out of excessive arrogance do not even expect that they will suffer human things, would rightly be reproached and mocked; so that, by suffering these very things, they might learn, albeit with difficulty, what they ought to have known in choosing to think more modestly. He who, therefore, he says, lived in dissolute, royal luxuries, shall lie together with the others without a shroud, and shall not be deemed worthy of anything decreed and ordained for the dead.

VERS. 12. How did Lucifer, who rose in the morning, fall from heaven? He is crushed upon the earth, he who sent to all nations?

Lucifer is a most illustrious star; he rises a little before the dawn, and is as it were a forerunner of the sun's radiance. ^C That he shines with abundant light could be evidenced by the fact that he appears shortly before the dawn. For while the ethereal body is still darkened by a night as it were condensed, and while the darkness is prevailing, the heavenly stars have a more brilliant luster; but when the day draws near, and is, so to speak, at the first outskirts of the solar circle, the light of each one is constricted, yielding to the one that excels and being surpassed by the greater beam. And Lucifer's light is so copious that, ^D

^A as it were, it shines forth even in the day itself, and by the rays of the sun, it is made to appear somehow as a neighbor, so that it manifests its brilliance. He compares the Babylonian, therefore, to Lucifer, because he excels others, and no one among those in power and sovereignty is seen to be like him; and he is so conspicuous and visible, as if Lucifer were also among all the other stars. But he who is wrapped in such glory, he says, and raised on high, and resplendent with unconquered fame, how did he fall as if from heaven? And was he crushed even to the ground, he who used to send to all nations? And by "sending," he means commanding, or in some other way. For it always seemed to the tyrants of the Babylonians to bring the whole race of men under their own hand and power, and to drag them under the yoke of servitude. They used, therefore, to send to everyone, demanding a clod of earth and water in a vessel: as it were, seeking the whole from a part—I mean earth and sea—as if they were masters of all things.

VERS. 13-17. *But you said in your heart: I will ascend into heaven, I will set my throne above the stars of heaven, I will sit on a high mountain, upon the high mountains that are towards the North, I will ascend above the clouds, I will be like the Most High. But now you shall descend into hell, and to the foundations of the earth. They who shall see you, shall wonder at you, and shall say: Is this the man that troubled the whole earth, that shook kings, that made the whole world a wilderness, and destroyed the cities, and did not set open the prison?*

He says that he is involved in unexpected calamities, and having met with evils beyond hope and expectation, he at last with difficulty learned from the things themselves that he is a man, and similar to those who died before him. For as far as concerns words of pride, and a mind burning with hatred for God, and thus most full of the highest insolence and disdain; you thought, he says, that you were but a little removed from the height of divine excellence, and you perhaps expected that heaven itself would be passable for you, and that your throne would challenge the supreme throne; foolishly you thought yourself equal to God and above creation; you believed you were climbing above the clouds, and sitting among the very stars. But you have been caught having thought these things in vain. The outcome of events refutes your perverse lack of reflection. For you shall descend into hell, and to the ^D foundations of the earth. And he says these things, in order to signify perhaps the lowest place, that is, the outer darkness. And you will be, he says, a marvel to those who see you, and very rightly so. For sudden changes, especially those which are beyond hope, strike with astonishment those who behold them. And what is the wonder, and what will be the speech about him? For they will say, "Is this the man?" Having suffered, they with difficulty name him a man; perhaps, in that they once feared to say this. "But is this the man who troubled the whole earth, shaking kings, who made the whole world a wilderness, and destroyed the cities?" They have wondered rightly, if one man had stirred up the whole world under heaven, had shaken kings, had rendered the world inhabited by men a wilderness, and had also shaken the

cities. And what, in addition to these things, is the other [meaning of]: *He did not release those who were in the induction*? Since some of the copies have: *Those in the abduction*, if one should wish to understand it thus, we shall say that the name of "abduction" could signify the captivity and the uprising of those from Israel. For they were carried away from Judæa into the land of the Assyrians. But if indeed the Sacred Scripture means ^A by "those in the induction," you will understand it no less, [meaning] those who were in the induction of the wrath of the Lord. For wrath was brought upon them because of much sin. Nabuchodonosor did not release [them], that is, he did not relax their misery. For it was necessary—it was necessary for the wicked one to be seen not only as arrogant, but truly also as a fighter against God, and as one who had ravaged the land, and [was] harsh and unmerciful, and who in no way knew how to have pity on those who were in the last extremities of calamity, and who had fared wretchedly. One could—and indeed with ^B very good reason—apply these things which have been said historically to the head of him who crushed all things; I mean, to the dragon who is the author of evil, the prince of evils. For he was indeed an exactor and an instigator, in the ways which we have already mentioned; but he has ceased and has been removed from the midst, as God has struck him with the incurable plague of His wrath; and he has ceased from cutting down, like some vigorous woodcutter, the intellectual cedars, of which the blessed David also makes mention, speaking to the God of the universe: *The cedars of Libanus which thou hast planted.* But since the wretch has descended into Hades, condemned in every way, and is there held fast by the all-consuming flame, the evil powers under him—and it is likely the fallen spirits themselves—have wondered that he suffers this, and perhaps have lamented, saying: *And you have been caught even as we, and you have been reckoned among us,* and what follows thereafter. For he was, as far as glory was concerned, distinguished among the angels, and conspicuous among the powers on high, just ^C as, to be sure, Lucifer was among the stars. He fell and was crushed, having thought proud things, and having dared to snatch the honor and glory that befit only the supreme nature, in so far as it was within his power to attempt and to conceive in his mind. But as the prophet says: *He has descended into Hades, and to the foundations of the earth, he who formerly used to shake all the earth, he who set the inhabited world as a desert*; for he rendered the whole world beneath the heavens a desert of the true knowledge of God, having no cultivator of virtue at all. And he did not release those who were in the induction. But the Lord has granted this to those who believe in Him, saying to those in bonds: *Come forth,* and to those in the darkness: *Be revealed.* And indeed, even to those who were subject to divine wrath because they ^D had acted wantonly against the divine laws, He has granted remission of faults, obliterating their sins in forgetfulness, and delivering from punishment those who were entangled in many vices through human infirmity.

VERS. 18, 19. All the kings of the nations have slept in honor, every one in his own house. But thou shalt be cast out in the mountains as a dead man abominable, with many that have been killed thrust through with the sword, that go down to the infernal regions.

^A Sometimes, he says, he shows his calamity to be heavier than those of the past; and what I said is true. For it did not fall to him to obtain the same lot as the rest, he who is so proud and stiff-necked and raised to an incomparable dignity, so that he seemed to be placed on a high peak. For they have slept, he says, not without honor, nor far from the dwellings most dear to them. But thou, being completely bereft of these, shalt lie in the mountains, abominable and cast out, 236 that is, stinking and unlovely to the sight. For what could be more abominable than a dead body that has no covering? Thou shalt therefore lie together with the rest who have become the work of the Median sword, with no one mourning for thee, nor shedding a tear that follows the dead, nor honoring thee with funeral rites; but thou shalt be so miserable and so trodden underfoot that thou wilt in no respect differ from thy own subjects, even the most despised among them. But it must be known that the lamentation will proceed as far as those things. ^B

VER. 20. *As a garment stained with blood is not clean, so neither shalt thou be clean: because thou hast destroyed my land, and hast killed my people, thou shalt not remain for ever.*

Such sins, which are very grave and can be washed away with difficulty by their authors, are like being stained as if by some dye. He shows, however, that they have committed deeds worthy of extreme wrath, and worthy of a punishment corresponding to their vices. Thou shalt not, therefore, be absolved, he says, from thy sins, nor shalt thou be clean, nor worthy of mercy. Thou shalt be contaminated and stained with the indelible crime of murder, just as, indeed, a garment mixed with blood. For thou hast destroyed the holy land, and hast killed the people assigned to me. ^C *“When,”* he says, *“the Most High divided the nations, the sons of Adam whom he dispersed, he set the bounds of the nations according to the number of the angels of God; and his people Jacob became a portion of the Lord, Israel the line of his inheritance.”* It is therefore a most terrible thing to exalt oneself against the land of the Lord, that is, the Church, and to dare to commit the crime of homicide against the people assigned to Christ. For he who is ensnared by such monstrous crimes will in no way be clean. But someone might say, I suppose, when considering in his mind and thought the calamities of Judea and of Jerusalem itself: Did the Babylonian tyrant come of his own accord, and did he attack the land of the Jews, and did he take the holy city, without God permitting him to do this, or rather, not delivering it into his hand? Indeed, the prophet Isaiah himself says to us: *“The Lord will hiss for the flies that rule a part of the river of Egypt, and for the bee that is in the land of the Assyrians, and all shall come, and they shall rest in the ditches of thy land, and in the clefts of the rocks, and in the caves, and in every cranny, and in every tree.”* ^D How, then, did it happen that the Babylonian, who depended on the divine will, was lost in incurable wickedness, and thus gravely pus

punished, ^A so that nothing beyond the wrath inflicted upon him could be seen? And very reasonably so. For the God of all desired to convict Israel, which had inclined toward apostasy, and by moderate afflictions to persuade it to return to its accustomed worship, I mean the legal one. But he, although led to this, was cruel like a beast and used unbridled wrath; and for this he is accused by God, who says clearly: “I have been jealous for Jerusalem and for Sion with great jealousy, and I am angry with great anger against the nations that conspire against them; for whereas I was but a little angry, they conspired for evil.” And just as ^B he stirred up Pharaoh, who was a vessel of wrath and anger and already subject to punishment for his own offenses, as He himself says, in order that He might demonstrate in him His own power and the accuracy of His just judgment, so you should understand also in the case of the Babylonians. For being vessels of wrath and owing to be justly punished, they were brought against Jerusalem, so that after they had chastised Israel, they themselves might also be required to pay the punishment that was most suitable and fitting for them.

“Semen improbum, præpara liberos tuos ut occidantur ob culpas patris tui, ne resurgant et terræ hæreditatem adeant, impleantque terram bellis. Et consurgam super eos, dicit Dominus Sabaoth, et perdam nomen eorum, et reliquias, et semen.”

Nabuchodonosor ^C has done terrible things against every nation; and those who came after him and were born of him, up to Baltasar, following the perversity of their father, have even surpassed his, and have shown themselves cruel and savage toward every nation, and they trampled upon Israel, although they were in captivity and bound by the yoke of servitude. They thought so highly of themselves, even against the very glory of God, that the wicked Baltasar, while making a feast for his grandees, brought out the holy vessels into the midst, and drank from them together with his concubines and bedfellows, when also there went forth a joint of a hand, as Daniel says, and wrote upon the wall: ^D Mane, Thechel, Phares; which the divine Daniel, interpreting it, said meant that his kingdom was divided and given to the Medes and Persians. They say, therefore, that at that time the race of Nabuchodonosor, and indeed that of Baltasar, perished entirely, so that no one at all of their blood ascended the royal thrones after them. This, I think, the prophetic word shown to us declares. For behold how the divine wrath has advanced against the whole wicked seed. “Prepare, therefore,” he says, “your children to be slaughtered for the sins of your father.” For since the fathers were impious, their entire future progeny has been destroyed. For what cause? “So that they may not rise up,” he says, “and take possession of the land, and fill the land with wars”; that is to say, so that they might not, by following the insolence of their fathers, and by being emulators of their ancestral impieties, fill the land with wars, just as they did, and become its masters. And I will rise up against

them, says the Lord Sabaoth, and I will destroy their name and their remnant and their seed. For just as God promised to those kings of Israel who pleased Him that a fourth generation would sit upon their thrones, extending the blessing even to the race that would come from them, so does He cut off the propagation of the race of those who are exceedingly impious. For the impious, he says, shall perish root and branch from the earth. Let then even the enemy of all, the inventor of sin, and the one who has become the cause of all evils for us, listen: Just as a garment stained with blood shall not be clean, so neither shalt thou be clean, because thou hast destroyed my land and slain my people. For it was not enough to have turned the root of our race toward transgression, but he also seduced the entire world under heaven from God, and having diverted the man on earth from the love of God, he made him his own worshipper and cast him into the pits of destruction. Therefore he shall not be clean, nor will he endure for all time; for he has not held the reins of injustice forever, since God checked his tyranny, and restrained and retarded his assault against us. For he perished along with his own children, that is, with the unclean demons; for they were an evil seed. They have perished, ^B bound in chains of gloom in Tartarus, just as the disciple of the Saviour says; so that they might not rise up and inherit the earth, and fill the land with wars. For they have been driven out from their tyranny over us, and Christ has become our peace. For as the blessed Paul writes: "The peace of Christ, which surpasses all understanding, shall guard our hearts and our thoughts." And how this came to pass for them, God of all things will Himself clarify for us, saying: "And I will rise up against them," says the Lord Sabaoth, "and I will destroy their name, and remnant, and seed."

VERS. 23. Thus says the Lord: And I will make Babylon a desert, so that hedgehogs dwell in it, and it shall come to nothing; and I will make it a pit of mire unto destruction.

This oracle set before us seems to be a most concise recapitulation ^C of those things which were spoken more broadly and at greater length. For it indicates nothing else but precisely that: that Babylon will be entirely destitute of men, but full of animals to whom solitude is a pleasing habitat. And since, as it appears, it has a very great flow of waters, and it is said that a river cuts it in two, it happened that because no stream diverted its force to those places ^D where it was fitting to go, it spread throughout the entire region, and created a multitude of marshes; so that the region which was once bright and famous, and was called the queen of the rest and most glorious, ended up as a pit of mire and a deep hole for those falling into destruction.

^A Thus says the Lord of hosts: As I have spoken, so shall it be, and as I have purposed, so shall it remain, to destroy the Assyrians in my land and upon my mountains; and they shall be for a trampling, and their yoke shall be taken away from them, and their glory shall be removed from their shoulders.

The blessed Isaiah prophesies during the reigns of Uzziah, Jotham, Ahaz, and Hezekiah; yet his words seem to be directed against Babylon, or indeed the whole land of the Assyrians, even while Uzziah—who is also Azariah—was still surviving and maintaining the royal honor. But when, in the reign of Hezekiah, Sennacherib the Assyrian made war against Judea and had taken most of the cities of the Samaritans, and had been rebuked by the hand of God, although he insulted even Jerusalem itself (for one hundred and eighty-five thousand of the foreigners died in one night, consumed by the hand of an angel): for this reason, so that nothing of what was said by God for the consolation of Israel might seem to fall away, he proclaims also this, saying: "As I have spoken, so shall it be." For he says that the Babylonian power shall descend into a pit of mire, and it shall be desolate, and that too shall remain: and he says that what I have purposed and what I have confirmed with my own decrees shall surely and utterly come to an end, to destroy the Assyrians in my land and upon my mountains; and they shall be for a trampling; and their yoke shall be taken away, and their glory shall be removed from their shoulders. ^B For the Rabshakeh had been sent by Sennacherib himself from Lachish to Jerusalem. Then, having surrounded everything on all sides with the Babylonian forces, he mocked the divine majesty not a little and uttered a voice worthy of a barbarian spirit: "Do not let Hezekiah deceive you, he says, saying that God will deliver you from the hand of the Assyrians." And because he sought to impose a yoke of slavery upon men who were free in the preceding memory, attributing great glory—that is, honor—to himself and to his own master, he was brought down into an unexpected calamity. "For rising," he says, "in the morning, they found all the bodies dead." And he learned through experience that the one who presides over the saints is all-powerful, and that nothing can withstand his divine nods.

^C This is the counsel that the Lord has purposed over the whole world; and this is the hand that is high over all the nations of the world. For what the holy God has purposed, who shall dissipate? And the high hand, who shall turn back?

It must be known again that the power of this prophecy does not roam throughout the whole world, that is, the region under heaven; but rather the word of this prediction came forth against the whole land of the Assyrians, which he also calls the world, because it is great and wide, and has been richly filled with countless nations that exceed enumeration. Therefore, he says, what has been spoken shall come against the whole land of the Assyrians, ^D and those things which are predicted shall surely reach their end.

Since no one can loosen the bonds, or at any rate bring aid to those liable to divine wrath, he proceeds to discourse further, and says: "For what God the Holy One has determined, who shall overturn? And His high hand, who shall turn away?" For He cuts off entirely the hope of the Babylonians; but He confirms those from Israel ^A usefully, so that they might be securely disposed and think that in every way and altogether the divine and transcendent hand, being most powerful and prevailing over all things, will carry out what has been promised. For because they thought the power of the Assyrians was terrible and irresistible and yielded to no one, and would not allow itself to be defeated, and therefore it was natural for them to distrust the words of the prophecy: for this reason, he very reasonably does not allow this to happen to them, but rather persuades them to the contrary, and cuts away the disease of unbelief, when he says: "And his high hand, who shall turn away?" ^B

VER. 28, 29. "In the year when king Ahaz died, this word occurred: Do not rejoice, all you foreigners. For the yoke of him who strikes you has been broken. For from the seed of serpents shall come forth the offspring of asps, and their offspring shall come forth as flying serpents."

Different revelations were given at different times to the holy prophets, consistent with the nature of things, for the benefit of those who lived at that time. For God, the Lord of all, wished to lead Israel—which had withered away and had cast aside the care of the divine laws—to a better mind, affecting them with many benefits, and kindling His wrath against those who opposed Him, and calling back those who dwelt in the holy city, I mean Jerusalem, to a good hope, so that they might know ^C that there is one and only Lord of all, and no other besides Him. But they, offering honor and veneration to the creature instead of the Creator, and bringing libations to falsely-named gods, have offended not insignificantly. Such, then, is the order and artifice that the tenor of the prophetic reading set before us now suggests. It is worth the effort, however, first to set forth the historical events and to explain each thing clearly; for it will thus be most clear to the readers what is being explained.

Ozias, who is also Azarias, therefore reigned in Jerusalem over Israel. This man was indeed a cultivator of piety; for he did what was right in the eyes of the Lord, as it is written about him. He was also most powerful and very formidable to his enemies, ^D indeed exercising martial strength against the foreigners. So, having besieged, taken, and devastated many cities of the Philistines, that is, of the foreigners—meaning the Palestinians and those in what is called Coele-Syria—he was successful. It is written thus about him in the second book of Paralipomenon: "And he went out and fought against the foreigners, and he leveled the walls of Geth, and the walls of Jamnia, and the walls of Azotus, and he built cities of Azotus, and in the foreigners the Lord strengthened him, and against the Arabians who inhabited Petra,

and against the Minaeans. And the Minaeans gave gifts to Ozias, and his name was renowned even unto the entrance of Egypt, because he had prevailed even unto the heights. But when he departed from the living, ^B his son Joatham succeeded to his kingdom. Then after him came Achaz, a wicked and apostate man, and one sunken into the mire of deceit. For he worshipped woods and stones, and all the host of heaven; and he also led his son through the fire, for he offered him to the demons. There is written thus concerning him in the fourth book of Kings: “And he did not do what was right in the eyes of the Lord his God faithfully, as David his father; but he walked in the way of the kings of Israel, and he led his son through the fire, according to the abominations of the nations which the Lord drove out from before the faces of the children of Israel. And he burned incense in the high places, and upon the hills, and under every leaf-bearing tree.” Then ^C Rhaasson king of Syria, and Phacee son of Rhomelia, king of Israel, went up to Jerusalem for war; and they besieged Achaz, but they could not overcome him, etc. And Achaz sent messengers to Theglaphalassar, king of the Assyrians, saying: “I am your servant and your son; come up and save me from the hand of the king of Syria, and from the hand of the king of Israel, who rise up against me.” And Achaz took the silver and gold that was found in the treasuries of the house of the Lord, and of the house of the king, and sent gifts to the king. And the king of the Assyrians heard him, and came to Damascus, and took it, and carried it away captive, and slew Rhaasson. Therefore, first of all, Ozias, who is also Azarias, had despoiled the foreigners, and having wasted all their land, he exacted tributes and taxes. But the second after him, Achaz, hired the Assyrian for wages and let him loose upon them; and he, having laid waste the whole region of the Philistines ^D (for these he calls the foreigners), carried away captive into his own land those who were left from the war. And when Achaz had died, the cities of the foreigners exulted at this, as if he who had been striking them, and had laid upon them a yoke of covetousness that was hard to bear, had passed away. For, having once been weakened and plundered by the hand of the Assyrians, they were indeed embittered against Achaz, but they were not able to take vengeance. “Therefore you foreigners,” he says, “since, as you say and believe, now that Achaz is dead, the yoke of him who was striking you—that is to say, of him who was crushing you—has been broken, do not rejoice over this.” Yet someone might say: since Achaz was an idolater and profane and a hater of God, how then does God repress the mockery of the adversaries against him? Therefore, the mockery was not by any means directed wholly against him; but if any adversity had befallen Judea, the adversaries would try to pursue them with jeers and insults, not so much because they were patient, but because they sought to attack the hand of God which defended Israel as with a shield. For they thought that the most powerful right hand had been weakened and enfeebled, and that their own gods were better than the protector of Israel. Accordingly, although Achaz was profane, yet because the foreigners, as I was just saying, held the Israelites in derision, He suppresses the joy, and as it were draws back and restrains their exultation, saying: that they have not been liberated from the yoke

^B of those who are accustomed to afflict Judea. It happened, however, not so much to those who suffered, but rather the hand of God, which was shielding Israel, was what those who were on the opposite side attempted to mock. For they thought that the all-powerful right hand had grown weak, and that the gods who were with them were better than the One who guards Israel. Therefore, even if Ahaz was unholy, still, because the aliens were mocking, as I said just now, those of Israel, He curbs their joy, and as it were tests their boasting, saying that they have not been delivered from the yoke that afflicts them, and that they will suffer things which it is natural for them not to bear willingly, and with no small amount of distress. For what does He say? Do not rejoice, saying that the yoke of him who strikes you has been broken. But know rather that from the seed of a serpent will come forth the offspring of vipers. You may understand this in two ways. For ^C there was Uzziah, who was also Azariah, as I said, both cruel and very warlike; and he subdued them in such a way that he imposed tribute on their cities and villages in an unusual manner. Then after him, Ahaz, even if perhaps not with his own hand and local forces, nevertheless by the power of the Assyrians, accomplished equal things against them. For Tiglath-Pileser took Damascus, and the cities of the aliens, and slew Rezin himself. After Ahaz had died, Hezekiah, who was just and pious, succeeded to the kingdom. And it is written concerning him in the fourth book of Kings: "And he rebelled against the king of the Assyrians, and did not serve him. He smote the aliens even to Gaza, and to its border, from the tower of the keepers to the fenced city." Therefore, as from the seed of a serpent, Uzziah, there came forth ^D as an offspring of a viper, Ahaz; then after him a flying serpent, that is to say, the swift Hezekiah. For they bit, in a certain way, the aliens, and laid waste their cities. But if Uzziah and Hezekiah, although being pious, were called serpents, it is necessary to consider this very intelligently, as the aim of the discourse has been turned and looks toward what it most especially aims to typify: the Philistines, or rather the aliens. It was necessary, therefore, not to say that those people would be gentle and mild, but fierce and sharp, accustomed, like serpents, to leap upon those on the opposite side. Accordingly, you will either understand "From the seed of a serpent will come forth the offspring of vipers" in this way, or if you wish, in another manner. Ahaz had indeed hired Tiglath-Pileser the Assyrian, and set him against the land of the aliens, who, having laid waste everything, also killed, as I said, the king Rezin himself. But in the times of King Hezekiah, Shalmaneser, who was himself also king of the Assyrians, campaigned against Samaria. And having descended first upon the land of the Palestinians, that is to say, the land of the aliens, he practiced upon all of them the cruelty that comes from barbarian savagery. Therefore, as from the seed of a serpent, Tiglath-Pileser, there came forth an offspring of a viper, Shalmaneser—being also like a serpent, not sluggish in an assault, nor slow in movement when it came to besieging, but swift rather, and, like a winged thing, looming over the cities.

VERS. 30. *And the beggars shall feed by him, and the poor men shall rest in peace, and he shall kill your seed with famine, and he shall slay your remnant.*

^A I have said previously that, upon the death of Ahaz, the foreigners were poured out into gladness and mocked — not just him, but the all-powerful right hand which saved Israel, namely God. Furthermore, that those fighting against them would not cease even after Uzziah, he has declared very well when he says that from the seed of serpents, offspring of asps would emerge. But since they danced upon the divine glory, the prophet necessarily shows us, in these things, that He who shields Israel will save him, and that upon those who are in every way and altogether opposed to Him, He will bring destruction. For Shalmaneser besieged Jerusalem after capturing all the land of the Samaritans. Rabshakeh also besieged it, having been sent from Lachish, as it is written; but God, the God of all, unexpectedly saved those from Israel. For the Assyrians fell, consumed by the angel of the Lord; and the seed of the foreigners, and all the remainder from the first siege which occurred in the times of Tiglath-Pileser, were utterly destroyed and perished to the last soul, perhaps pressed by famine: for the besieging of cities is always accompanied by other evils. Therefore, the beggars and humble men will be fed by God, that is, they will pasture in their own land and rest in peace. But your seed and remnant will perish by famine. It is a dreadful thing, therefore, to mock those who are under the hand of God, and to become arrogant against those who have come to be under His care. For He will in no wise overlook them, but will certainly run to the aid of His own acquaintances, that the heathens may not laugh openly and gape, and assail God with insults, as if He were unable to preserve and save His own subjects efficiently. ^{B C} VERS. 31. *Howl, O gates of cities; let the cities be shaken, all you foreigners, because smoke comes from the North, and there is none that is.*

As for the phrase, "Out of the serpent's seed shall come forth offspring of asps," we said, when explaining how this should be understood, that Tiglath-Pileser devastated the cities of the foreigners and took Damascus; then, after him, Shalmaneser brought upon them even more burdensome calamities in the times of the reign of Hezekiah, when he besieged the cities of the Samaritans. As if the battle line were now drawn and the army of the Assyrians were present, as if the enemies were now brought to the gates of every city, and were now ready to strike the walls with their intolerable siege engines, he bids the gates to weep and the cities to cry out—no longer boasting against those born of the blood of Israel, no longer railing against the glory of the all-powerful God with insults and gibes, no longer insulting the dead Ahaz, but rather meditating on tragic mourning and lamentations, and being not lightly afflicted with pain by the miseries already present. For, he says, the reason I have commanded the cities to wail is that "smoke comes from the North, and there is none that is." In these words, he calls the one coming from the North — the one rushing forth from the land of the Assyrians — "smoke," either meaning Shalmaneser himself or the army that was with him. For the region of the Jews is southernmost, while that of the Assyrians is more northerly. He compares the warlike army to smoke, since, as it were, ^D

it produces tears for those who are captured. For smoke always draws tears from the eyes in some way. It is not unreasonable either for wars to be compared to smoke in another way. For just as smoke, by falling into the eyes of the body, completely takes away their keenness of sight, so also the fear of death virtually inebriates the mind and disturbs the heart, all but blackening it with terrible and unbearable dreads. ^A Therefore, "smoke will come from the north." Then what is the end of the incursion? He says it is not as if it were to be, that is, a total destruction shall consume the cities and houses, and those who are in them.

VERS. 32. And what shall the kings of the nations answer? That the Lord has founded Sion, and by him the humble of the people shall be saved. ^B

When the impression of the Assyrians was made, the cities of the aliens were captured; nevertheless, the cities of the Samaritans were also devastated. But Jerusalem was preserved, alone and in a way far more miraculous than the others, despite the Assyrian forces, by the hand of Him who can easily and rightly bring all things to pass. For one hundred and eighty-five thousand of the aliens died in a single night. When, therefore, these northerners have burned the cities of the aliens, and have also ravaged Samaria, neighbor to Judea, and then encircling Jerusalem itself, with no one resisting, have fallen in a single night: then, says he, whether they will or no, the kings of the nations will confess that the Lord has founded Sion, and that through Him the humble of the people shall be saved. He calls those the "humble of the people" who place the hope of their salvation in Him alone; such as was King Hezekiah himself, and those with him who fell down before God and said: "Hearken, O Lord, look, O Lord, and see the words of Rabshakeh, which he sent the king of the Assyrians to reproach the living God." ^C But he also heard God speaking in return, clearly saying: "Thus saith the Lord: I will defend this city for my own sake, and for David my servant’s sake." It is good, therefore, to trust in God. The blessed prophets were not ignorant of this either. For Jeremiah says: "Blessed is the man who trusts in the Lord, and the Lord shall be his hope." And the most wise David: "O Lord God of hosts, blessed is the man who hopes in thee." For no one will ruin him who is helped by His divine nod, and well-encompassed as if by a wall with favor and benevolence from above. ^D For He deigns with His care for those who love Him, and He will readily grant that those who strive diligently to think and act upon what is pleasing to Him may enjoy firm and lasting goods.

TOMUS III. THE ORACLE AGAINST MOAB

Having finished the discourse concerning the Babylonians and the aliens most fittingly, he shifts the prophecy again toward the Moabites; that is, against

^A of the metropolis of the Moabites and their entire country and kingdom itself. For they too were a barbarian nation, hateful to God, because they clave entirely to the worship of idols and trusted most in the art of the magician, and set themselves against the glory of God, and were among those most hostile to the people of Israel. And so, when, delivered from the greed of the Egyptians, they were proceeding to the land of promise, they had almost all perished, so far as the attempt of Balak, who was at that time king of the Moabites, could effect. It is written thus in Numbers: "And all the children of Israel encamped on the west of Moab, by the Jordan near Jericho. And Balak the son of Zippor saw all that Israel had done to the Amorite; and Moab feared the people greatly, because they were many. And Moab was grieved because of the children of Israel." ^B And what then was the wicked deed that befell him? He hired Balaam from Mesopotamia—for this man was a false prophet and an augur—and he invited him, saying: "Curse Israel for me. For I know," he said, "that whom you bless are blessed, and whom you curse are cursed." And the modes of sorcery were practiced by him, with altars raised up and sacrifices brought forth. But Balak was disappointed of his hope and missed the mark of his intention, since he who had been invited to invoke evil blessed Israel contrary to his expectation. But when this attempt had turned out against his expectation, he proceeded again to another manner of mischief against them. For he ensnared those from Israel; being carried away by the beauty of the women, they departed from the love toward God and chose to worship Beelphegor—for this is an idol of the Moabites. ^C It is written again thus in Numbers: "And Israel remained in Shittim, and the people were defiled by committing fornication with the daughters of Moab, and they called them to the sacrifices of their idols, and the people ate of their sacrifices; and they worshipped their idols; and Israel was joined to Beelphegor, and the Lord was angry with wrath against Israel." For because Israel was powerful and invincible with God helping him, they therefore, with great bitterness and malice, by taking away his protection, persuaded them to offend against the God of all. And they continued even to the end holding such a mind, and even if it happened that Israel, having offended God, shared in calamities, they would act haughtily and mock them, accusing God of being able to do nothing at all, though He had promised to save those who worshipped Him. And a witness to this is the blessed Jeremiah in his vision concerning them, saying: ^D "The horn of Moab is broken, and his arm is crushed. Make him drunk, because he magnified himself against the Lord." And again: "For thus says the Lord, Ar is taken, and the strongholds are captured. And Moab shall perish from being a people, because he magnified himself against the Lord." For once the tyrant of the Assyrians and Babylonians came to destroy Judaea: he captured the cities of Samaria; but the Moabites from the beginning [re-]mocked those who had perished, and vexed them with sneers and insults, and not indecorously did they constantly bespatter the divine majesty with reproaches. For this cause they were also themselves delivered to slaughter, and when

^A cities and houses and the whole populace have perished utterly, so that they now seem in some way not even to exist. The proposed vision therefore remembers those things which, as we noted previously, happened to them from the beginning, and it says:

VERS. 1. *Moab shall perish by night, for by night the wall of Moab shall perish.* Certain of those who have studied these things carefully have handed down that, while the Babylonians were preparing to wage war upon them, an earthquake occurred which shook the metropolis of the Moabites so violently that its entire wall collapsed of its own accord in the night and in the darkness. Once this had happened, even before the onset of the enemy, their every hope of salvation had all but perished. Therefore he says that Moab shall perish by night.

VERS. 2. *But, he says, be sorrowful for yourselves.* It is as if he were to say: "Often, with eyebrows raised high, you have mocked the calamities of others; but now the war runs toward you yourselves, and the evils resulting from it hang over your impious heads. Be sorrowful, therefore, not for others, but on your own account."

*For Lebedon shall perish, where your altar is.* I have said that the Moabites were cruel and arrogant, and that, relying on the deceptions of demons and on the art of magic, they thought they would overcome the power of all men, and even Israel itself, ^B even if God were to defend it. Consequently, in the place called Lebedon, they had an altar and a shrine that was most admirable so far as its structure went. There they performed their divinations, and they held themselves in high esteem, and esteemed this place more venerable and august than others. But, he says, even the workshop of your divination shall perish.

*There you shall go up to weep over Nabay of Moab.* But this city is most strongly fortified. *Weep, he says; for upon every head there is baldness.* That is, one shame shall pervade you all; for baldness is a symbol of disgrace. *And all arms shall be cut.* Through wailing and lamentation; or because it was customary for idolaters to inflict incisions upon their cheeks and arms. It is in vain, then, that you will do this, he says, for the matter is entirely useless.

VERS. 3, 4. *Therefore, in its streets be girded with sackcloth, and wail in the houses, and in the streets, and in its lanes. All of you howl with lamentation, because Heshbon has cried out, and has spoken until its voice was heard.* Representing cities to us that are shaken by no moderate terrors ^C and have been caught in such events; evidently because of the wrath of God.

πένθει. ^A Δὲ τῆς προφητείας ἡ δύναμις, τοιαύτη τις οὖσα, διηγεῖται τὰ ἐσόμενα. Πολέμου γὰρ περισχόντος, καὶ συμφορᾶς τῆς ἐσχάτης ἐπενηνεγμένης πόλεσί τε καὶ οἴκοις, οἱ μὲν ἐν πλατείαις καὶ στενωποῖς οἰμώζοντες διαθέουσι. Τό γε μὴν ὅσον ἐστὶν ἀσθενές τε καὶ ἄμαχον, οἷον τὸ θηλύων γένος, καὶ τὸ νηπίων ἐπ’ αὐτῶν ἀνεπήδησε δωμάτων, κομμὸν ποιεῖται καὶ ὀλολυγήν, ταῖς τῶν πολεμίων ἐνορῶν φάλαγξι, καὶ τὴν ὅσον οὐδέπω παρεσομένην ἐννοήσαντες σφαγήν. Ὀλολύξετε τοίνυν· κέκραγε γὰρ Ἐσεβών, καὶ ἐλάλησεν ἕως ἠκούσθη ἡ φωνὴ αὐτῆς. Πόλεις δὲ ταύτας εἶναί φησι τὰς Μωαβίτιδος τὰς μαχιμωτάτας. Ἀλλ’ εἰ καὶ οὕτως ἔχοιεν, φησί, τοσαύτην ποιήσονται τὴν ὀλολυγήν, ὡς μὴ λεληθότως, μηδὲ ἐν παραβύστῳ κλαίειν, ἀκουστὴν δὲ μᾶλλον γενέσθαι τὴν φωνήν, καὶ ἀναφανδὸν ὀλοφύρεσθαι, κατημεληκότων τῶν ἐν αὐταῖς τῆς αὐτῆς συνήθους ἀνδρείας, συντεθραυσμένων δὲ οὕτως, ὡς ἀμοιρῆσαι παντελῶς εὐσθενείας τε καὶ θράσους, καὶ τῶν εἰς ἀλκὴν ἐννοιῶν καὶ ἐγχειρημάτων. ^B

V. 5. Ἡ ὀσφὺς τῆς Μωαβίτιδος βοᾷ, ἡ ψυχὴ αὐτῆς γνώσεται, καὶ καρδία τῆς Μωαβίτιδος βοᾷ ἐν αὐτῇ, ἕως Σηγώρ· δάμαλις γάρ ἐστι τριέτης. Ἐπὶ δὲ τῆς ἀναβάσεως τῆς πρὸς σέ, κλαίοντες ἀναβήσονται τῇ ὁδῷ Ἀρωνιείμ· βοᾷ σύντριμμα καὶ σεισμός.

Προσβάλλουσιν ἀεὶ τῶν ἀνηκέστων συμφορῶν δριμεῖαί τε λῦπαι, καὶ ἀθυμίαι παγχάλεποι, καὶ δειμάτων ἔφοδος, οὐκ ἀνικάνως ἔχουσα καὶ τὴν ἄγαν εὐτολμοτάτην καταθραῦσαι καρδίαν. Ἐντεῦθεν οἶμαι τισι πρόσωπα μὲν γενέσθαι σκυθρωπά, καὶ οἷον ἐκ βάθους ἀναπηδώντας στεναγμούς, καὶ τῆς ἔσω φλογὸς τὴν ζέσιν διερμηνεύοντα. Ἡ ὀσφὺς τοιγαροῦν τῆς Μωαβίτιδος βοᾷ· τοῦτ’ ἔστιν, ἐν ὠδῖσίν ἐστιν, καὶ κεκρυμμένους ἔχει τοὺς πόνους, προκαταπτοουμένη δηλονότι ταῖς φήμαις, καὶ τὸν οὐδέπω παρεσόμενον ἐννοοῦσα πόλεμον. Ἔγνω γὰρ τοῦτο ἡ ψυχὴ αὐτῆς. Ταύτης τε ἕνεκα τῆς αἰτίας, ὀλοφύρεταί τε καὶ κέκραγεν ἐν αὐτῇ ἕως Σηγώρ, τοῦτ’ ἔστι, Μωαβῖτις ἅπασα χώρα, μέχρι καὶ αὐτῶν τερμάτων. Φασὶ γὰρ ἐπ’ αὐτοῖς τοῖς ὅροις τῶν Μωαβιτῶν τεθεῖσθαι τὴν Σηγώρ. Τίνος οὖν ἕνεκα ταῦτα συμβήσεται παθεῖν αὐτήν; Δάμαλίς ἐστι τριέτης. Ὁ τρίτος ἐνιαυτὸς τοῖς ἀλόγοις τῶν ζώων ἀρκεῖ πρὸς ἀκμήν, καὶ εἰς τὸ σφριγῶσαν αὐτοῖς ἐνεργήσασθαι δύναμιν. Τοιγάρτοι καὶ τοῦ χρῆναι δαμάζεσθαι καιρὸς αὐτοῖς ἐκεῖνος ἐστιν. ^C Ἕως τοίνυν ἐστὶν ἡ δάμαλις ἀπειρόζυγος, σφριγῶσά τε καὶ νέα, καὶ ἀρτιφυὲς ἐκφέρουσα κέρας, κατασκιρτῶσα τῶν αὐλῶν καὶ τῶν ἐπαύλεων καταρχεῖται πλειστάκις· τοιαύτη τις γέγονεν ἡ Μωαβίτις, ἐπιπηδῶσα τοῖς πέλας, καὶ κατασκιρτῶσα τῶν ἀσθενεστέρων. Ὑψηλὴν δὲ εἶναί φασιν αὐτήν, καὶ λεωφόρον τινὰ τὴν Ἀρωνιεὶμ οὕτω κεκλημένην, ἀνακομίζειν τε εἰς αὐτὴν τοὺς ἐξ ἑτέρων ἤκοντας ἢ πόλεων ἢ χωρῶν. Ἐπ’ αὐτῆς τοίνυν, φησί, τῆς ἀναβάσεως τῆς Ἀρωνιεὶμ, κλαίοντες ἀναβήσονται. Φωνὴ δὲ τοῖς κλαίουσι, σύντριμμα καὶ συσσεισμός. Προανακεκράγασι γὰρ τὰ ἐκ τοῦ πολέμου συμβησόμενα πάθη, μονονουχὶ συσσείοντος ἅπαντα, πόλεις τε καὶ οἴκους, καὶ τοὺς ἐν αὐτοῖς συντρίβοντος.

V. 6. Τὸ ὕδωρ τῆς Νεβρεὶμ ἔρημον ἔσται, καὶ ὁ χόρ

χόρ τος αὐτῆς ἐκλείψει· χόρτος γὰρ χλωρὸς οὐκ ἔσται· μὴ καὶ οὕτως μέλλει σωθῆναι; Πόλιν εἶναί φασι τὴν Νεβρεὶμ κειμένην μὲν ἐν ἐσχατιαῖς τῆς χώρας, γειτνιῶσαν θαλάσσῃ τῇ Ἐρυθρᾷ, εὔυδρον δὲ οὕτως καὶ εὔβοτον, ὡς καὶ ἵππον δύνασθαι κεκτῆσθαι πολλὴν τοὺς ἐν αὐτῇ· ταύτῃ τοι καὶ εἶναι μαχιμωτάτους, ἔχειν τε τὴν ἵππον ἐμπειροπόλεμον. Ἐκ θείας τοίνυν, φησίν, ὀργῆς, ἐκ τῆς τῶν πολεμίων ἐφόδου, ἔρημος ἔσται καὶ ὑδάτων καὶ χόρτου χλωροῦ. Οὗ δὴ γεγονότος, ἀτονήσει πάντως ἡ τῶν τακτικῶν ἐμπειρία προανῃρημένων τῶν ἵππων, καὶ διολωλότων ὑπὸ λιμοῦ. Ἀλλ᾽ εἰ τοῦτο γένοιτο, φησί, μὴ ἄρα φρονήσει μέγα καὶ οὕτως ἐφ' ἑαυτῇ; μὴ τούτου συμβεβηκότος μέλλει σωθῆναι, καὶ τὰς τῶν πολεμίων διαδράναι χεῖρας; προανῃρημένης γὰρ αὐτῶν τῆς ἰσχύος, ποία τις ἔσται λοιπὸν ἡ τῆς σωτηρίας ἐλπίς;

^A Ἐπάξω γὰρ ἐπὶ τὴν φάραγγα Ἄραβας, καὶ λήψονται αὐτήν. Συνῆψε ἡ βοὴ τὸ ὅριον τῆς Μωαβίτιδος τῆς Ἀγαλλεὶμ, καὶ ὀλολυγμὸς αὐτῆς ἕως τοῦ φρέατος τοῦ Ἐλείμ. Τὸ δὲ ὕδωρ τὸ Ῥεμμὼρ πλησθήσεται αἵματος· ἐπάξω γὰρ ἐπὶ Ῥεμμὼρ Ἄραβας. Καὶ ὁρῶ τὸ σπέρμα Μωάβ, καὶ Ἀριὴλ, καὶ τὸ κατάλοιπον Ἄδαμια ἀποστελῶ ὡς ἑρπετὰ ἐπὶ τῆς γῆς.

^B Τὰ νοτιώτατα μέρη τῶν Δαμασκηνῶν κατανέμεσθαί φασι τὰ τῶν καλουμένων Σαρακηνῶν ἀναρίθμητα γένη, καὶ μέχρι αὐτῆς παρατείνοντα τῆς Περσῶν. Αὐτοὶ συνωπλίζοντο τοῖς Βαβυλωνίοις, καὶ κατεδήουν τὴν Μωαβιτῶν· εἴποντο γὰρ καὶ αὐτοὶ καίτοι τάχα που καὶ γένος ὄντες, καὶ γείτονες τῇ Μωαβιτῶν. Κέκληντο γὰρ καὶ Ἄραβες καὶ αὐτοί. Ληφθήσεσθαι τοίνυν φησὶ τὴν Νεβρείμ· Ἐπάξω γὰρ ἐπὶ τὴν φάραγγα Ἄραβας, καὶ λήψονται αὐτήν. Φάραγγα δὲ κατὰ τὸ εἰκὸς ὀνομάζει τὴν Νεβρείμ, διὰ τὸ ἐν κοίλῳ κεῖσθαι τόπῳ. Καίτοι τῶν ἑτέρων πόλεων ᾑρμένων ὑψοῦ, καὶ ἐν ὄρεσιν οὐσῶν. Ἐπειδὴ δὲ οὐ μέρος ἦν τῆς Μωαβιτῶν τὸ τῷ πολέμῳ συντετριμμένον, ἀλλ' ὅλη δι' ὅλου κατεδονήθη τε καὶ σεσάλευται μεθύοντος δίκην· ταύτῃ τοι φησὶν ἐκ περάτων εἰς πέρατα συναφθήσεσθαι τὴν βοήν, τῶν ὀλολυζόντων δηλονότι, καὶ τὸν τοῖς ἀπολεῖσθαι μέλλουσι θρήνον ἐκμελετᾷν εἰωθότων. Συνῆψε γὰρ ἡ βοὴ τὸ ὅριον τῆς Μωαβίτιδος, φησί, τῆς Ἀγαλλεὶμ, καὶ ὀλολυγμὸς αὐτῆς ἕως τοῦ φρέατος τοῦ Ἐλείμ. Τὰς δὲ ἔξω πόλεις, καὶ ἐπ' αὐτοῖς τοῖς τέρμασι κειμένας ὀνομάζει, τήν τε Ἀγαλλεὶμ φημι, καὶ τὸ φρέαρ τοῦ Ἐλείμ. Τεθεῖσθαι δὲ τὸν θρῆνον εἰς πᾶσαν αὐτῶν τὴν χώραν διαβεβαιούμενος, ὡς ἔφην, εἶτά φησιν, ὅτι τὸ ὕδωρ τὸ Ῥεμμὼρ πλησθήσεται αἵματος. Ἐνυδροτάτην δὲ εἶναι λόγος τὴν Ῥεμμών. Ἀλλὰ πλησθήσεται, φησίν, αἵματος, ἐκεῖνό που λέγων, ὅτι ταῖς τῶν ὑδάτων δαψιλείαις φιλονεικήσει κατὰ τὸν τοῦ πολέμου καιρὸν τῶν πιπτόντων τὸ αἷμα· καὶ πεφοινιγμένοι μὲν ὀφθήσονται ποταμοί, κατασκεδασθήσεται δὲ τῆς γῆς τὸ ὕδωρ, οὐκέτι καθαρόν, οὔτε μὴν ὕδατος ὄψιν ἔχον, ἀλλ' ἑτερόχρουν καὶ αἱματοειδές. Ληφθήσεσθαι δὲ καὶ αὐτὴν ἐξ Ἀράβων φησίν, ὥστε ἅπαν ^D μὲν σπέρμα Μωάβ, καὶ Ἀριὴλ ἐξαρθῆναι,

ἐξαρθῆναι, that is, to be destroyed and consumed. For indeed, concerning those who remain, he says, “I will send” them, like snakes upon the earth. For being bitter, they shall always walk toward captivity, just as some snakes, charmed by the incantations of certain men, as if nodding off, are rendered unusually mild. For the expression “I will send” signifies to cast forth. For it is the custom for those who take a region or city not always to destroy everyone utterly, but once the most warlike multitude is consumed, to place the remainder in the rank and class of captives. ^B If it is necessary also to adapt a useful interpretation to the history, it must be understood that the soul which is walled about by the fear of God is strong and difficult to capture, and proves superior to the hand of those who fight against it. For it conquers principalities and powers, the world-rulers of this darkness, the spiritual hosts of wickedness in the heavenly places. But if it should turn aside toward what is not fitting, and be carried outside the straight path, and by bypassing the things pleasing to God, be carried off toward the passions of this world, and shake off the yoke of obedience, he strips it of every support and makes it as it were without a wall, rendering it unguarded to enemies and preparing and leveling a path for the assaults of passions against it, so that in no way can it escape. Thus some are delivered to a debased mind and become attackable, exposed to monstrous passions, and nothing defends them, but they are cast ignobly under the feet of enemies. For if, he says, the God of all should close against a man, who shall open? And who shall overcome the all-powerful right hand of Him who delivers? Let us therefore remain in the fear of God. For thus we shall gain the grace of the favor from above, and spiritually we shall overcome sin and passions, and counting the tyranny of the devil as of very little account, we shall proceed toward the prize of the upward calling, perfecting a glorious and most approved life.

Num petra deserta est mons Sion? Eris enim veluti avis volantis pullus ablatus, filia Moab.

Shalmaneser the Assyrian campaigned against Samaria at opportune times, and took the cities in it, and furthermore mistreated many of those in Judea, and carried off a captive multitude into his own land. For this reason, the nations of the Moabites mocked Zion, that is, Jerusalem, and called it a desert rock, ^D not perhaps laughing so much at it, the wretched men, as at the God who is over all; for they were saying that His helping hand had grown weak, and for this reason it had come under the feet of enemies. “O then, daughter of Moab,” he says—for the logic is entirely consistent—“Is the mount of Zion a desert rock? Has Zion alone, he says, labored and fallen? Has she alone fallen under the feet of enemies? And has she succumbed to the desertion of her inhabitants? Or have you fallen into even worse things than she? For you shall be taken by enemies, and like a fledgling snatched from a nest you shall migrate into a foreign land, and to the enemies

^A you shall be a miserable captive, castaway, and subjected to the yokes of slavery. And so, that command is useful and necessary: "If your enemy falls, do not rejoice over him, because the Lord will see, and it will not please Him; and He will turn His wrath away from him." For it is not fitting to rejoice at the calamities of others, nor to take what happens to a neighbor as an occasion or pretext for our own delight; but if anyone should happen to be consumed by sorrow, we ought rather to sympathize with him, and with an eye fixed upon our own sins, to fear greatly, lest the wrath of Him who strikes should come upon us as well.

VERSES 3 AND 4. Then, O Arnon, deliberate more, and always make a covering of lamentation for it; in the noonday darkness they flee, they were astonished. Exiles of Moab shall not dwell with you from the start. They shall be a covering for you from the face of the pursuer, because your alliance is taken away, and the ruler who trampled upon the earth has perished.

The meaning of these words is exceedingly difficult to interpret, on account of the transitions from person to person, and the harshness of the composition, and it is not immediately obvious to everyone’s understanding. Nevertheless, as far as I am able, I shall strive to explain it. ^B Therefore, with the whole of the Moabitide wiped out, its cities torn down, its houses burned, and the Babylonians raging altogether rabidly, those who were able to escape took refuge in Arnon. This city is most fortified, and adjacent, perhaps, to the Moabitide. The address, then, is directed to it. "You however," He says, "after this, O Arnon, deliberate more." Observe, He says, in what way you might be able to save the survivors, and those who were able to escape the cruelty of the ravagers. "And make a covering of lamentation for it always." And make, He says, consider something humane; be a hiding place for those consumed by intolerable grief. For they flee in noonday darkness—that is, when it is day and the sun is shining at its zenith, they carry about a darkness of the mind. For the fear of death is enough to greatly disturb the soul, and it pours out upon the mind, as it were, a sort of night, the assault of extreme desperation. Hence He also says: "And they were astonished." For, struck by the terrors of war, ^C they were all but deprived of mind and sense. "But if," He says, "you do receive the Moabites, know, however, most plainly, that you have not saved everyone, but only a small and few remnants of those who have been extinguished." This, I think, He wishes to point out when He says: "Exiles of Moab shall not dwell with you from the start." You did not, He says, receive the fugitives when the war was first set in motion; were not those who were able to escape extremely few and all together rare? And so, the things spoken by God against the Moabites have been brought to their end. For they have perished, even if a small, and indeed hardly preserved, remnant remains. "But, O Arnon," He says, "you have received the Moabites, perhaps hoping that they too would one day be a hiding place for you from the face of the pursuer. But this will be not at all." Whence? ^D

^A For your alliance is removed, and the prince has perished, the one trampling upon the earth. For the one who always stood in arms for you, he says, the ruler of the Moabites, terrible and arrogant, and accustomed to trampling down those who opposed him like some dust, he has gone away and perished. For he was removed and taken from the midst. He teaches through these things that the hope for the Moabites to be able to seize power again has been utterly destroyed. For the wicked, he says, will be destroyed root and branch from the earth; and when divine wrath falls upon them entirely, what remnant of the sufferers will there be? Or who can restore them if God is subverting them?

And the throne shall be established with mercy, ^B and he shall sit upon it with truth in the the tabernacle of David, judging and seeking judgment, and hastening justice. In these words, it is clearly promised that Israel will be delivered in due time from the unbearable tribulation and the evils of captivity. For when Cyrus captured Babylon, Israel was released and was brought back by the pitying God to the holy city, under the leadership of Zerubbabel the son of Shealtiel, who was of the tribe of Judah and David, and also Joshua the son of Josedech, the high priest. The throne, therefore, he says—that is, the kingdom among the Jews—will be established with mercy; that is, it will return to its own proper order, by the pity of God. And he shall sit again upon it in truth in the tabernacle of David, judging and seeking judgment. ^C And he calls the palaces a "tabernacle," as it seems, where those who held office used to pass their time, judging lawfully those who administered the seats of the kingdom. And as far as the will of God is concerned, they have been cultivators of justice, even if some have strayed from virtue, declining toward worse things. It must be known that after the return from Babylon, those of Israel no longer dwelt apart, such that the ten tribes and half of the tribe of Ephraim were in Samaria, with one reigning over them, and in Jerusalem the tribe of Judah, and half the tribe of Manasseh, with another reigning over them specifically; but, joined in one mind and conspiring together, they dwelt in Jerusalem, anointing one king thereafter. And this was, then, what had been said regarding them through the voice of the prophet: "And they shall ascend from the earth, and they shall labor a little to anoint a king and a prince." Yet God promises ^D the restoration of the Jewish throne, all but reproachfully casting back these things against Moab. For He twisted those scoffings, saying: "Petra is a desert, the mount of Zion is." No, he says, this and that shall happen to you, who laugh at the Israelites with a gaping and wide mouth. But God will certainly and entirely have mercy on them, and He will release them from what has happened; He will restore them to their former state, reforming their kingdom.

"We have heard of the pride of Moab, he is exceeding arrogant." Having declared very clearly the return from captivity

^A along the lines previously explained, and that there will be a return to their ancient form of authority, that is, their kingdom, he returns again to Moab and transfers his discourse to them. The text is spoken as if from the person of the holy prophets: "We have heard of the pride of Moab, he is exceeding arrogant." For by these words they agree that God is punishing them in justice, bringing upon them the punishment that is both due and fitting. They say they have heard of the pride of Moab, first of all not being ignorant of that most ancient history which the divine Moses expounds. For as we said above, Balak hired Balaam, saying, "Come, curse Israel for me," and furthermore, very many things were done long ago by the arrogance and pride of the Moabites, fighting against the divine majesty.

"I have removed the pride." ^B While the holy prophets confess most clearly that they have heard of the pride of the Moabitess, and know that she is altogether arrogant, God answers from the opposite side and says: "I have removed the pride," that is, I have not simply removed Moab as being overweening, but I have taken care that the arrogance itself, as if it were a physical thing, should be taken away from the midst. For I wage war with the proud, and I fight against those who choose not to have a modest opinion of themselves, but rather swell up in vain and lift their eyebrows high, being ignorant of the weakness of their own nature. It is written that "God opposes the proud." ^C Then, teaching that He punishes justly and does not bring punishments simply without cause, He levels an accusation against Moab, as suffering intolerably from pride as if from a disease.

"Not so thy divination, not so." I have, therefore, removed the pride, He says, that is, I have cut down Moab, but your divinations did not foretell these things to you. For false prophets announced that you would overcome the incursions of war, and would easily conquer your adversaries, and would not be able to be captured by enemies, but would mock the defeated. But these things are not so; it is far from it, ^D nay, it has turned out to the contrary, and the outcome of events is not according to your wish or hope. It is therefore difficult and truly harmful to pay heed to the words of those who mock, and to be carried away by the voices of sorcerers, which never come to pass according to one's hope.

VERS. 7. "Ululabit Moab: in Moabitide enim omnes plorabunt, inhabitantibus Deseth meditatio." That the divination has not turned out as they expected, but rather otherwise and altogether differently, He demonstrates clearly when He says: "Moab shall wail," even though those who practiced divination and the magic art did not predict that she would wail—nay rather, that having destroyed the enemies, they would applaud and insult those lying prostrate. Therefore, He says, all in the Moabitess shall lament. "And meditation shall be for those inhabiting Deseth." Now this city of Moab,

^A which must have devised for itself mournful songs and numerous lamentations, is indicated by this.

VERS. 8. *And they shall not revere the fields of Esebon, the vine of Sebama shall lament. You who absorb the nations, trample the vines even unto Jaser.* In these words, the discourse seems to be directed to those who destroyed Moab—I mean the Assyrians and Babylonians—to whom He gave command not to revere the fields of Esebon any longer, but to set fire to Esebon itself, and so to dispose of Sebama that they might lament for the vines that are in it. To them He also says: *You who absorb the nations.* For I command you, He says, O ruin of the nations and insatiable slayers, who like cruel and most savage beasts absorb the nations, trample its vines even unto Jaser. Now this is also ^B a city of the Moabites. By "vines" again in these passages, He designates the inhabitants of the Moabites. For it is customary for divinely inspired Scripture to compare those who are in each city and province to thickets, and forests, and indeed to vines. And certainly concerning Israel He says: "For the vineyard of the Lord of Sabaoth is the house of Israel, and the man of Judah is a favorite plant." By saying "Trample its vines," He shows again that the victory over Moab was not the work of the strength of the Assyrians, but it was the all-powerful God who subjects those who oppose to their feet, and grants that their hand should be able to overcome.

*Do not approach, wander through the wilderness, you who have been sent; they have been left behind, they have crossed the wilderness.* They say ^C that when the Assyrians broke in, a great number of the Moabites fled into the bordering and neighboring wilderness, and strove to hide, and that only a very few in number were barely saved. And perhaps it was not difficult for the Babylonians even to find them, God permitting and extending His wrath even unto them. But since He chastises with measure, being benevolent, He almost commands those who have ravaged Moab not to join themselves to those who are destroying the fugitives, but to let them wander as if through a desert—that is, to consign them to oblivion and to let go the search for those who have fled thither. Hence He says: *Wander in the wilderness.* You who have been sent, He says, who have been sent forth because of My wrath to take Moab by force, wander through the wilderness, give [them] to oblivion, and abandon the search; for they have passed through it. Then the phrase *They have been left behind* is thrown in ^D between, again teaching that the province of the Moabites would not have found itself in these evils, had it not offended the all-powerful God immoderately.

VERS. 9, 10. *Therefore I will weep as the weeping of Jaser, the vine of Sebama; Esebon has cast down your trees, and He said: In your harvest and in your vintage I will trample, and all things shall fall, and joy and exultation shall be taken away from...*

your vineyards. ^A The prophetic word fashions for us the person of one weeping over the calamities of the Moabites, and perhaps of Jaser, which was devastated more than the others, and he says that the others too are to be lamented as was fitting for Jaser herself. By vines and trees he names those who inhabited the cities. He also enumerates the cities that were ravaged, Sabama and Esebon. But the hostile people speaks: In your harvest and your vintage, he says; but what does he say? Namely, I will trample, and all things shall fall. And in addition to these: Joy and exultation shall be taken away from your vineyards; for the Moabite is a lover of feasts, and one who offers many rites to demons, who spends the night at altars, and who always has at hand the pretext of joy, which is to sacrifice. He will wail and weep, and will be far from all gladness. For they shall not rejoice; nor shall they trample wine in the winepresses, for it has ceased. There will be, he says, no fruit on the vines; for the things born of them shall perish along with them. And as for the vines, if they are utterly cut down, this is a true saying. But if it pertains to us, as by way of an example concerning human affairs, the discourse teaches again that, along with the things that bring forth, the things that were brought forth shall perish, so that no mercy whatsoever should be granted by the enemies even to the pregnant women themselves. We say that ^B Jerusalem suffered this in the war against the Romans. Indeed, the Savior spoke, foretelling the things that were to happen to her, that she would be surrounded by armies; and the "Woe" would occur especially to those who are with child and to those who are nursing in those days.

VER. 11. Therefore my belly shall sound like a harp over Moab, and my interior like the wall which you renewed. ^C Since joy and gladness are removed from your vineyards, he says, and no one is to rejoice in them, when this event comes to pass, my interior shall become a harp, and a song, and a melody over you. For I am announcing your evils, and I am making famous the calamity brought upon you. And I shall cry out like a well-tuned lyre, and I shall strike it thus, and I shall make the song audible, like the wall which you renewed. For the blessed prophet said at the beginning of the vision: At night Moab shall perish; for at night the wall of Moab shall be destroyed. ^D Interpreting the meaning of these words, we said that upon an earthquake occurring, the wall of Moab was shattered, and before the incursion of the enemies, it was all but uprooted from its foundations, and it terrified the land of the Moabites as if by thunder. This they even restored, but they spent their labor on it in vain. For the Assyrians and the Babylonians captured the entire land easily and without effort. Therefore, my interior shall sound, he says, over your calamities like a harp, and I shall make your affliction so famous; just as, indeed, your wall was brought down, which you indeed renewed, but to no purpose. For as its own

wall fell of its own accord, there was no one in all the land of the Moabites, or even in the other cities and provinces, who was unaware of what had happened. ^A

Verse 12. And it shall be to your dishonor and shame, because Moab has labored over the altars, and will enter into its man-made things to pray, and will not be able to deliver it.

Furthermore, he says, another thing will happen, which will cause you disgrace and shame; for you will endure vain toils, filling the altars among you with blood, and performing ceaseless sacrifices, and offering prayers to things made by hand. You will obtain nothing that contributes to your profit or salvation. For they will not be able to deliver you from the impending evils. For what power is there in lifeless idols, which are also inventions of human art, and have creators who worship them? Therefore, as the blessed David says: "Let those who make them be like them, and all who trust in them" (Ps. CXVII, 8). It should be known, however, that the Moabites have become very superstitious—augurs, false prophets, and dealers in marvels, and they placed very great confidence in the evils of sorcery. For it is likely, I think, that they thought they could overcome the hand of their enemies, not so much by the experience of tactical warfare, as by the aid of the gods among them. But they have missed their hope, having called upon lifeless matter through sacrifices and prayers for aid. ^B

This is the word which the Lord spoke concerning Moab, when he also spoke.

This vision, he says, is that which has been spoken against the Moabites by God; when he also spoke, that is to say, even if, before the words were spoken through me, he had spoken a great many things about it, and had accused it of infinite evils. For as I said before, the divine Moses mentions the perversity of this nation, and commanded that they be held in the utmost hatred and hostility. He said, therefore: "An Ammonite and a Moabite shall not enter into the assembly of the Lord, even unto the tenth generation." It once led Israel away from the love of God, and persuaded them to worship Beelphegor, having stimulated them to filth through pleasures, and having ensnared them to destruction through the beauty of women. Therefore, the God of all has spoken concerning it. And now, he says, this word has come to pass concerning it through me. ^C

Verse 14. And now I say, in three years as the years of a hireling, the glory of Moab will be dishonored, with all the great wealth, and it will be left few and not honored.

The prophetic word now recalls us to a remembrance of history. For the ten tribes of Israel withdrew from Jerusalem, and half the tribe of Ephraim, and dwelt in Samaria; and they provoked him to anger with their golden calves, as Jeroboam the son of Nabat induced them to do this and impiously urged them on. Then they also devised other false ^D cults there, each one

^A dedicating what he saw fit as God. The Lord of all was therefore angered by these things; and, as His glory had been insultingly defiled and the laws of their fathers had been trampled upon, He all but hired the Assyrian Salmanasar and launched him against them. He, in turn, seized the whole land of the Samaritans and held sovereignty over it, settling upon it for three whole years; during this same time, the land of Moab was forcibly taken. ^B Therefore, He says, although God spoke long ago, yet I say now that within the three years of the years of a hireling—that is, of the king of the Assyrians—the glory of Moab shall be dishonored. By this word, he refers either to the kingdom among them, or to the magnitude of their cities, or to the multitude of the inhabitants, or perhaps to the age-group experienced in war. He shall be left, he says, very few and without honor; that is, everything that is honorable among them shall be consumed by war; and those who remain shall be few indeed, utterly despised, unmanly, and worthy of no account. How terrible, then, it is to fall into the hands of the living God! And to dare to offend the Almighty, what else is it but to fetch upon oneself all calamities? But salvation lies in willingly obeying Him, acknowledging Him alone, avoiding the snares of error, and saying to Him with good disposition: "O Lord, besides Thee we have known no other, Thy name we invoke."

THE WORD AGAINST DAMASCUS

The city of the Damascenes was most powerful and renowned; but it was impious and God-opposing, and most hateful to the all-holy God. ^C It was idolatrous and in no way fell short of the Assyrians in their abominations and haughtiness. Moreover, they offended the all-powerful God in another way. For those of the blood of Israel—that is, the ten tribes and the half-tribe of Ephraim—who had migrated from Jerusalem and dwelt in Samaria, had prostrated themselves before the golden calves, having been led to this and impiously urged on by Jeroboam the son of Nabat. They had broken away completely, and had leapt away in every way from the love of God, and had been brought to forgetfulness of the law given to them through the all-wise Moses. When the time called for it, and war was about to come upon them, they did not place their hope in the living God, but preferred rather to call upon those who at that time held the kingdom of Damascus and of all the land of the Syrians, that they might bring them aid and snatch them from the hand of the enemy. ^D For this reason, the God of all was angered and incensed against them. For they had utterly forgotten that they had been redeemed from Egypt and had cast off the unbearable yoke of servitude; that they had passed through the midst of the sea, and then had eaten manna, and had been given drink from the rock, and had prevailed over all their enemies, and had become heirs of the good things promised to their fathers; yet the miserable ones implored help from men, all but marking God with a black stone, as if He were unable to save them. For this reason, therefore, they were handed over to the king of the Assyrians, who, having captured all of Samaria

sowed destruction upon Damascus itself and laid waste to the entire land of the Syrians. ^A That the things said by us concerning these events are true, the prophet Isaiah himself will confirm, saying: "And it came to pass in the days of Ahaz the son of Jotham, the son of Uzziah, king of Judah, that Rezin the king of Aram, and Pekah the son of Remaliah, king of Israel, went up against Jerusalem to war against it, but they could not besiege it." And it was reported to the house of David, saying: "Aram has conspired with Ephraim," that is to say, the Syrian with those in Samaria. For "Aram" is interpreted as "Syrian," while "Ephraim," as if from the tribe of Ephraim, signifies all of Israel that dwelt in Samaria. Since it was from the tribe of Ephraim that Jeroboam, their first king, had arisen, and those who followed him in order, ^B as if from the royal tribe—I mean that of Ephraim—all of Israel in Samaria is intended. For we shall find in the fourth book of Kings that, while Pekah was reigning in Samaria, the Syrians were opposed to the Israelites, and Rezin managed the kingdom of Damascus. Then Ahaz persuades the tyrant of the Assyrians with money, and entreats him to come at a run, and to aid him, and to ravage Damascus; which is exactly what came to pass. In what manner, then, this most warlike and powerful and insolent city was destroyed, the prophet again proclaims to us in these words, and says: "Behold, Damascus shall be taken away from cities, and it shall be for a ruin, abandoned forever, for a bed of flocks and for rest, and there shall be none to chase them away." He does not say that it will simply undergo the trial of wars and the evils arising from them, but rather that it will be "taken away," that is to say, destroyed root and branch, and fall entirely so as not to be a city at all. For it shall be, he says, "for a ruin, abandoned forever"—and abandoned by whom, if not by those who inhabited it? Not as those who have migrated elsewhere, ^C but as those who have been consumed and destroyed by the swords of the enemy. By saying it would be a "bed of flocks," he has demonstrated a total desolation; for shepherds would not be resting and the herds of cattle would not be sheltering within it, if there were any inhabitants in its houses. For this reason, he very rightly adds, saying: "And there shall be none to chase them away." For no one, he says, will rebuke the shepherds because they have made a stable out of such a brilliant and celebrated city. "And there shall no longer be a stronghold for Ephraim to flee to, and there shall no longer be a kingdom in Damascus and the remnant of the Syrians. For thou art no better than the sons of Israel, and their glory." For the sake of an accurate clarification of the matters proposed, I think it needful to recall again the history laid down in the books of Kings. For when Ahaz was reigning over

^A Judah in Jerusalem, Pekah, son of Remaliah, reigning in Samaria over the ten tribes, was campaigning against Jerusalem. Since he feared that he might be too weak to capture it, he made Raasson, the king of the Syrians and of Damascus, his ally and fellow soldier. The blessed prophet Isaiah says this, as follows: "And it came to pass in the days of Ahaz, son of Jotham, son of Uzziah, king of Judah, that Raasson king of Aram (this is interpreted as Syrians or Syria) and Pekah son of Remaliah, king of Israel, went up to Jerusalem to fight against it. And it was told to the house of David, saying: Aram has conspired with Ephraim; that is, the Syrian with him who is of the tribe of Ephraim and rules over those in Samaria. And his soul and the soul of his people were dismayed, as a tree in the forest is shaken by the wind."

Ephraim, therefore, having abandoned God, the Saviour of all, and having held His hand and assistance in very small account, took as his helper the ruler of Damascus and of the Syrians; and for this reason, he not unjustly offended God. Damascus, he says, having been ravaged and reduced to desolation, and having undergone the calamities of war, will no longer be a stronghold for Ephraim to flee to, nor will there be a kingdom in it. Even if someone might say, "But even after its destruction, certain kings of Damascus were found," Paul also mentions this, saying: "In Damascus, the ethnarch of Aretas the king sought to arrest me." The prophetic discourse, however, carries great emphasis. ^B For he does not say that there will not be a kingdom in Damascus at all—though there were to be afterward certain toparchs or rather tribal prefects, who nevertheless did not attain to the splendour of a true kingdom. Therefore, he says, there will not be a kingdom in Damascus; but with it, the rest of the Syrians will also be weakened—that is, the entire nation under it. For Damascus is the metropolis of Syria.

Then he says to it: "For you are not better than the children of Israel and their glory." For if, he says, I have not spared the portion allotted and assigned to me—that is, the Israelites who have sinned against me—how shall you not entirely and by all means endure the injuries brought by war, being in no respect better than Israel?

^C VERS. 4. "Thus says the Lord Sabaoth: It shall be in that day, the failure of the glory of Jacob, and the fat things of his glory shall be shaken."

By these words he designates as Jacob those born of Jacob—that is, the ten tribes in Samaria and the half-tribe of Ephraim—who so turned away from the love toward God and from placing the hope of salvation in Him that they trusted in themselves, and exalted their brows high on account of their number and glory alone. Such were their ways. And the prophet declares this to us again most clearly. For he said regarding them: "Their glories are from births and childbearings and conceptions." Then to these he adds: "Give them, O Lord." What will you give them? "Give them a barren womb." Therefore it shall be at that ^D time...

he says, that there shall be "a failure of the glory of Jacob" ^A, that is to say, the great and innumerable multitude of those from Jacob, in which they also gloried and took pride, will be consumed by the swords of the enemy. "But the fat things of his glory shall be shaken," which is to say, their kingdom shall be brought down. For it is written in the Fourth Book of Kingdoms that when Hosea, son of Elah, was reigning in Samaria, the Assyrian Salmanasar came and besieged Samaria for three whole years, and he captured it and carried Hosea away to Babylon. Consequently, by the "fat things of the glory of Jacob" one might understand him who was reigning in Samaria at that time, or perhaps those throughout the whole region who were splendid and more notable than others, exceeding the measure of others in wealth and power, and indulging themselves in luxuries and honors from all.

Verses 5, 6. And it shall be as when one gathers the standing harvest, and reaps the seed of the ears; and it shall be as when one gathers an ear in a hard valley. And there shall be left in it stubble, or as berries of an olive, two or three, on the top of a high branch, or four or five, left on the branches thereof.

^B That the Assyrians fighting against those in Samaria would be victorious easily and without sweat, and furthermore, that they would not go to total and complete destruction, but that a small remnant would exist, the prophetic word has clearly revealed to us in these expressions. For those who have the skill for reaping ears of corn expertly cut and gather the grain, but always leaving behind the stubble as useless, they traverse the whole breadth of the fields. And those who are accustomed to harvest the fruit of the olive trees partly strike them down with a rod, and partly touch them also with their hands and gather them by stripping the branches; but it is likely that three or four, or perhaps five, remain on the top of the branches and escape the eyes of the harvesters. He says that something of this kind will happen to those in Samaria; for he asserts ^C that they will suffer the same fate as the ear of corn when it falls into the hands of the harvesters, and that they will be left behind just like stubble in it—that is, a few of the more obscure ones—or as two or three olive berries escaping the eye of the harvesters, because they are hidden on the highest branches.

Verses 7, 8. Thus says the Lord God of Israel: In that day a man shall trust in Him who made him, and his eyes shall look to the Holy One of Israel; and they shall not be trusting in the altars, nor in the works of their hands, which their fingers made, but they shall be trusting in the Holy One of Israel, and they shall not look to their wooden images, nor to their ^D abominations.

The most wise Paul, seeing that it is neither useless nor vain for men to be instructed by God,

those who have been called by Him to the knowledge of the truth, he writes in these words: "If you endure discipline, God is offering Himself to you as to sons; for what son is there whom a father does not discipline?" He also adds those things from the divinely inspired ^A Scripture; for he immediately brings forward: "My son, do not disdain the discipline of the Lord, nor lose heart when reproved by Him. For whom the Lord loves He disciplines, and He scourges every son whom He receives." Since the Creator of all is good, He desires all to be saved and to come to the knowledge of the truth. Therefore, He has often admonished through the holy prophets those of the blood of Israel, but especially those who migrated from Jerusalem to Samaria. ^B But they, intemperately turning toward what was pleasing to themselves, and having truly and naturally abandoned God, became worshipers of demons and offered worship to inanimate idols. Since they labored under such great ignorance that they refused to repent, at last God punished them. For those whom words do not assist, affliction changes, turning them, as it were by necessity and force, to that which is pleasing to God. Something similar is found to have been said by the blessed David: "With bit and bridle you shall restrain their jaws, ^C of those who do not draw near to You." For just as those accustomed to taming colts, and those skilled in such matters, turn with bridles the horses that are wilder toward a controlled course, so the God of all, by the necessities of labor and pain, often urges and circumflects the rebellious and unbridled so that they may desire to live rightly. Such a thing happened to the inhabitants of Samaria, who, after having sustained the calamities of war, barely recognized Him who was punishing and offended; and, having cast off the worship of idols, they turned the eye of their soul to the Holy One of Israel, expecting, of course, to receive from Him assistance and deliverance from the evils brought upon them. ^D For, he says, they will not trust in altars, nor in the works of their hands, which their fingers have made, and they will not look to their own groves, nor to their abominations. For it was their custom to ascend the summits of the mountains, and, as it is written, to fall down under the oak and the poplar before the works of their own hands. But, he says, they will no longer look to these things, having learned by experience that the matter is vain and altogether unprofitable to them, or rather, even the cause of every disaster. For it is on account of this cause that they have perished and been delivered to enemies. It is therefore most wise to be cautious and with all strength to decline the divine wrath, and not to learn to meet evils by experiencing them, but rather to maturely remove beforehand the causes for which God might be angry, and, when God is moved to anger, to purge oneself by avoiding more shameful things before the plague and lashes, by cultivating the best, and by exercising every kind of virtue.

Vers. 9, 10. On that day your cities will be forsaken, as the Amorites and the Hivites forsook them from the face of the

^A sons of Israel; and they shall be desolate, because you have forsaken God your Savior, and have not remembered the Lord your helper. From these events, he convinces them to recognize that matters turned out for them quite the opposite. For in the past, they were victorious while God assisted them, and they were formidable to the cities and regions of the Gentiles. For they took them without sweat, as God made everything steep and difficult smooth for them. But since they became imitators of the impiety of those people, they became cowardly and easily captured just like them. For their cities have been laid waste, and have been abandoned by those who lived in them, in the same manner as the Hivites and Amorites once fell, consumed by their own swords. He sets forth the cause clearly, immediately for the weakness into which they had slipped, and for their having endured such a cruel and unbearable calamity. "For you have forsaken the God your Savior," he says, "and have not remembered the Lord your God." For though they ought to have given thanks for the benefits by which they were affected—in part because they were redeemed from slavery in Egypt, in part because they became superior to their enemies and plundered the cities of those who resisted them, and in part because they were brought into the very land of promise—they repaid the Lord with evil, offending Him without fear and not suffering any remorse in any way, but on the contrary, considering the Law prescribed through the all-wise Moses of very little account, and kicking away entirely the piety toward God, and bestowing worship upon lifeless materials, saying to the golden calves, "These are your gods, O Israel, who brought you up from the land of Egypt." ^B When, therefore, we are with God, and are eager to care for the things that are His, and have chosen to accomplish what is pleasing to Him, then indeed we shall be altogether superior to our enemies; and we shall trample upon principalities and powers, and the world-rulers of this darkness, the spiritual forces of wickedness; then we shall master, and very quickly too, strange pleasures and the impulses of the flesh; then we shall conquer evil thoughts, and the spirits of him who exercises power will find no place in us. But when we have neglected to keep close to God, we become weak and unmanly, and we shall be under the feet of our enemies, and no way will be found to check the grasping Satan.

Therefore you will plant an unfaithful planting, and an unfaithful seed. On the day you plant, you will be led astray. But if you sow in the morning, it will bloom for the harvest, on the day you inherit, and as a father you will distribute inheritance to your sons. ^C

I shall attempt to clarify as best I can the meaning of the passage before us, which has been cloaked in much obscurity. The meaning is therefore as follows: I have already said that those of Israel (that is to say, Ephraim, so that you may understand the ten tribes transferred to Samaria) being deceivers and deceived, and having devised what was unlawful, had a high brow, and thought that absolutely none of the enemies could overcome their hand, because they were ^D innumerable and extremely populous. But they were frustrated in their hope. They have fallen; and [alt-version omitted]

^A some have been consumed in war, while others have been carried away into the lands of the victors, as captives and fearful ones, and have come to be in every kind of misery. But when time had passed and they were brought back from the land of the Persians to the holy city, and afterwards they ceased to have kings in their turn, and all of them dwelt in Jerusalem and honored the law of God, then their children were also in safety, and the successions ran on to children's children. The discourse now teaches something of this kind, presenting an enigma as it were concerning grain and ears. For since, he says, you did not remember the Lord your God, for this cause, what you plant—that is, the seed and offspring from your midst—will be unreliable and not stable for preservation. ^B But when you plant, and see that it has become numerous, then you shall be led astray; for you will think, he says, that you are confident in the multitude, but you will not reckon truly. For they shall fall like ears of grain, and you will find the hope placed in them to be altogether profitless. But the phrase, "If you sow in the morning," that is, if you have come to be in the light, and have finally acknowledged the One who is by nature and in truth the Lord, who saves easily and has the power to aid; then what has been planted, or sown, shall bloom for the harvest, that is, it shall be brought to completion. For the ear of grain to be consumed prematurely brings to those accustomed to farming a loss of both labor and hope; but to reach the harvest grants the most complete hope for good things. Your plantation, therefore, will bloom for the harvest—that is, will bring forth full fruit—when it becomes morning for you; that is, when you are found as if in the light and day, and having come to the acknowledgment of God. Then, as a father, you will bequeath it to your children as their lot. For you will pass on to your sons, as a kind of inheritance, serenity of soul and the participation of the help from above.

VERS. 12, 13. Woe to the multitude of many nations! As the sea surging, so shall you be troubled; and the back of many nations shall sound like many waters; like many waters, many nations, as many waters driven with force. And He shall drive him out, and shall pursue him afar off, as the chaff of the winnowers before the wind, and as the dust of a wheel ^C which a storm carries.

The God of all, being a lover of mankind, does not leave those from Israel bereft of consolation, but frequently couples hope for good things with fear, and does this through a divine plan, so that he may benefit those who listen by means of both. That their cities will indeed be laid waste has been stated clearly; and he has taught the cause of the suffering by saying, "Because you have forsaken the Lord your God, and have not remembered the Lord your God, your helper." But He who has struck soon promises also that He will heal. He explains something that happened, and it is necessary to speak of it briefly because of its usefulness. When Hezekiah was occupying the throne of the kingdom in Jerusalem in those times, Sennacherib, king of the Assyrians, made an expedition against the fortified cities of Judea and took them. For it is written thus: He then sends Rabsaces from Lachis to Jerusalem in order that

to besiege it; and upon his arrival, he mocked the glory of the God and Savior of us all. For the senseless man insisted that He could not save them, even if He wished to do so. But, having used barbaric language and having practiced a barbaric mindset, he recognized—taught by experience—that it is hard for any man to exalt himself against the supreme majesty. For the angel of the Lord went out and slew, in one night, one hundred and eighty-five thousand from the camps of the aliens; and as they rose in the morning, they found all the bodies dead. Since the one who sent him—I mean Sennacherib—was frustrated in his expectations, he returned as a fugitive, and he was barely saved upon reaching home; indeed, not long after he was killed by his own sons. For it happened, it says, that while he was worshipping at home before his own patriarch, Sarach, his sons Adrammelech and Sarasar butchered him with swords. The prophetic word remembers this history for us in these passages, and it foretells the incursion of the Assyrians, saying: "Woe to the multitude of many nations!" and the things that follow. For it laments their wretched state as if they were about to die, with the angel destroying them. That it was not one nation, but many, it demonstrates clearly when it names them a "multitude of nations." They invaded the lands, or rather the cities of Judea, like abundant water and like the force of water leaping down and murmuring, flooding against their adversaries like nothing less than the sea. Those who are in pursuit always strike at the backs of those who are fleeing. He calls their "back" the nations here, because many nations at their hands are pressed by persecution. "Then afterwards," it says, it will "exterminate" him—that is, it will send him from the rear ^B and pursue him from afar—"like the chaff of the dried grain winnowed by the wind, and as the dust of a wheel carrying a tempest." For what is so light and mobile as the dust from a wheel and threshing floor, which a violent wind scatters? That Sennacherib went away as a fugitive will be confirmed by God, the Lord of all, as He says to him through the voice of Isaiah: "And I will put a muzzle in your nose and a bridle on your lips, and I will turn you back on the way by which you came."

"Towards evening there shall be mourning, before morning, and it shall not be. This is the portion of those who plundered you, and the inheritance of those who inherited you."

I had previously said that Rabsaces had surrounded Jerusalem with his fighting men ^C and had threatened that he would take it not long after, but he perished with his whole army before dawn and daybreak. There shall be mourning, therefore, it says, towards evening, when those in Jerusalem were surely expecting that there would be a morning attack and the onset of war; but it ceased before dawn. Therefore He says: There shall indeed be mourning towards evening; but it shall not be before morning, that is, the tear shall cease and come to an end; and together with the fears of suffering, it shall depart, with God giving aid and paradoxically destroying the battle lines of the enemies, and moreover ^D the leader from the land of the Jews. The blessed David accounts for this, saying...

"Weeping shall tarry for the evening, and there shall be joy in the morning" (Ps. XXIX, 6). ^A But he says, this is the lot, this is the portion of those who have plundered you and torn you apart as their own property. By these words he reproaches those from Israel, because they themselves have committed acts that were likely to result in the entire nation being utterly rooted out; yet he himself again has compassion, and punishes with death those who had plundered the people marked out for him. For he says: "When the Most High divided the nations, when he dispersed the sons of Adam, he set the bounds of the nations according to the number of the angels of God. And the Lord's portion became his people Jacob, the lot of his inheritance, Israel" (Deut. XXXII, 8, 9). But in addition to this, examine this for me more minutely, and as one who from things historically enacted sets out toward deeper meanings. When evil and opposing powers, like violent water poured out upon our soul, ^B or invading with external temptations, or with the innate impulses of the flesh, set out to besiege the well-disposed mind: let no one who knows how to distinguish himself as a hero with God fall into a state of listless cowardice. Rather, having placed his hope in Him, let him be stronger than every fear. For who can doubt that he will obtain help from Him? For the Lord knows how to rescue the pious from temptation, and the blessed Paul also writes: "God is powerful, who will not suffer you to be tempted beyond what you are able, but will, along with the temptation, make a way out, that you may be able to bear it" (I Cor. X, 13). And as the Psalmist says: "The angel of the Lord shall encamp round about those who fear him, and shall deliver them" (Ps. XXXIII, 8). And when ^C heretics, ignorant of holy dogmata and confident in their own perversity, rise up against the worshippers of truth, and attack them, fierce and bold, either by stirring up wars and persecutions, or by heaping afflictions upon them and the fear of death, nonetheless they too shall be weakened; for the Lord wages war with a secret hand against Amalek throughout all generations, as it is written.

CHAPTER XVIII. VERSES 1, 2. "Woe to the land of the wings of ships, which is beyond the rivers of Ethiopia! That sends messengers by sea, and paper letters upon the waters. For light messengers shall go to a nation lofty and a strange people, and a hard one. Who is beyond it? A nation desperate and trodden down."

One might wonder to himself, and perhaps reason and say: For what reason, when the prophetic word here was against Damascus, does he also introduce the mention of the land which is beyond the rivers of Ethiopia? We say, therefore, that at many and various times the Israelites, ^D having heedlessly abandoned the God who is the preserver of all, and having fallen into the error of many gods, and having completely neglected the Mosaic commandment, were chastised by God, with wars stirred up against them at various times, and by the calamities that wasted them away from these. And they,

^A though they ought to have healed their grief by repentance and to have turned away from their own wickedness, and returned to what was pleasing to the lawgiver, and sought the assistance that comes from Him, they instead hired for themselves the alliances of neighboring nations. Sometimes they approached the kings of Damascus, and sometimes those of the Egyptians; and not only this, but they also learned the worship of the nations that aided them, and hastened to emulate them. And so, Ahaz, the son of Jotham, king of Judah, when he was in Damascus, having seen an altar set up for an idol, fashioned with a novel elegance, constructed one similar to it and dedicated it in the house of God. Therefore, the vision came against Damascus. ^B For, "Behold," He says, "Damascus shall be taken away from cities, and there shall no longer be a stronghold for Ephraim to flee to." Do you see the reason immediately brought forward for saying that Damascus shall be taken away from cities? For it will no longer be, He says, so fortified that Ephraim, who reigned in Samaria, might flee to it. Therefore, He shifts the discourse to the land of the Egyptians. For they of Israel, and especially those inhabiting Jerusalem, were approaching them too, and were intensely seeking after their company and aid, especially as the Babylonians were invading. And so, through the voice of the prophet, He says: "Woe to those who go down to Egypt for help, who trust in horses and chariots!" ^C Now, something like this occurred. Nebuchadnezzar was campaigning against the land of the Jews at various times. And in passing by, he plundered, so to speak, all the cities of the East. And when he wished to take the city of the Tyrians, which was an island at that time, and then fell into a shortage of ships to carry them across, possessed of Persian spirit and pride, and relying upon the multitude of his troops, he ordered the sea to be made passable by the raising of a mole, which would form a wide, public road for him from the mainland as far as the city of the Tyrians itself. The Tyrians, therefore, fearing that the city might be captured—the efforts of the Babylonians having been brought to an end—gathered ships from everywhere and ^D removed from the island, leaving the city empty for him. When Nebuchadnezzar learned of this, he moved his army to take the land of the Egyptians, and he seized it without resistance, God inciting him against the Egyptians; because they, too, always raising their eyebrows high, boasted arrogantly against those of Israel, as though they did not have a God who had the power to save them. For when called upon for help and to defend them, they claimed that the gods among them were stronger than the God of Judah. And that the Babylonian took the land of the Egyptians after the toil at Tyre becomes clear from God saying to the prophet Ezekiel: "Son of man, Nebuchadnezzar, king of Babylon, subjected his forces to great servitude against Tyre. Every head was bald, and every shoulder peeled, and there was no reward for him and his forces for the hard servitude with which he served against Tyre. Therefore, I have given him the land of Egypt." The prophet therefore adds to this word: "Woe," saying: "Woe to the land of the wings of ships beyond the rivers of Ethiopia." The rivers of Ethiopia are seven.

mouths, by which the broad and great river of Egypt mingles with the sea. He calls the land beyond the rivers that which is now Alexandria, but was then called On. It was indeed very populous and had very courageous inhabitants, and it stood a little way off from the rivers of Egypt. For from the last mouth (its name is Heracleum), it is distinguished toward the west by about eighty stadia. Since it was the custom for those living in the aforementioned city to sail back and forth across the river, as it was always navigable, and to export goods to others and import them, and to acquire very abundant profit from the markets and trade, the prophetic discourse therefore exclaims at the ships, but not bringing the "Woe" against the ships, but rather against those who were always using them, rejoicing and luxuriating, as I said, in the profit gained from them. For with the whole region having been occupied by Nebuchadnezzar, every form of trade ceased, and the extent of the confidence in this was cut off, with those who possessed them perishing at the same time. "Woe, therefore," he says, "to the wings of the ships of that land which is beyond the rivers of Ethiopia." He calls the sails "wings of the ships," into which the force of the winds falling, they carry them along like a bird through the midst of the waves. "Who sends ambassadors by the sea, and paper letters upon the water." The meaning of these words is very difficult; ^B yet it teems with a narration of Greek history, which we must necessarily relate, not standing outside what is reasonable or becoming to Christian discourse, but in order to make the explanation of the thoughts clear to the hearers. The history goes in this way: Some of the poets among the Greeks fable that Myrrha was the daughter of a certain Cinyras, who, being carried away by unbridled impulses toward pleasure, lewdly consorted with his own daughter and made her the mother of a boy, whom he also named Adonis. Having done this, acting out of shame and convicted of an impious crime against the laws of nature, he exposed the infant, as they say, on a mountain. But certain nymphs there, whom they also call mountain demons, took him, nurtured him, and kept him safe; and when he had reached puberty and the maturity of youth, he appeared to be of a most beautiful form; he practiced hunting and diligently cultivated that pursuit in the woods. ^C Then, as they say, Venus, a harlot-like woman, having caught sight of him there, loved him, consorted with him, and was always embracing him. Mars, who was offended by this, being a rival and competitor of Venus, assumed the form of a wild beast and leaped upon the young man. He died on the spot. This event caused grief to Venus; and so she was distraught and overcome with fear, such that she descended even to Hades to bring back her lover. But when Pluto’s wife, seeing that the young man was someone she greatly embraced and being of admirable beauty, would not let him go, they agreed among themselves that, with the period of the year divided, they would have him by alternating turns. When Venus returned and announced this to her own intimates, or friends, or worshippers, the matter turned into a festival and a celebration. And so the Greeks devised such a festival from this. ^D

They would pretend, for the sake of the mourning Venus, on account of the death of Adonis, to join in the lamentations and weeping; but when he had returned from Hades and she declared that the one sought for had been found, they would join in the rejoicing and leaping for joy; and right down to our own times this sport was performed in the temples at Alexandria. Those who were of the blood of Israel learned this too, and actually performed it, having abandoned the God who is ^B by nature and in truth, and having turned aside to what is not permitted, and having been senselessly snatched away into destruction and ruin by the deceits of demons. The blessed prophet Ezekiel also makes mention of this; for he spoke thus: "And I saw, and behold, women sitting there, lamenting for Thammuz" (now Thammuz is interpreted as Adonis).

Something of this kind was also done by those who were in the land beyond the rivers of Ethiopia, about which we spoke a little more clearly above. Taking a piece of pottery, then writing a letter to the women in Byblos, as if Adonis had been found, and placing it in the pottery, and sealing it, they would cast it into the sea, having performed certain rites over it; and as they alleged, it was carried automatically to Byblos on the manifest days of the year. And when certain women, friends of Venus, received it, and took the letter, they would cease their mourning, as if Adonis had been found by Venus. The prophetic word, therefore, mocks for us those who dwell in the land beyond the rivers of Ethiopia as being at one time idolaters and ^C impious, and deceivers, and haters of God, and says: "Who sends hostages by the sea, and paper letters upon the water." And to this there follows entirely the "Woe," just as it does to the "wings of ships." For "Woe to the land of the wings of ships," it says. Therefore, the "Woe" is applied in common to the one sending "hostages by the sea"; that is to say, pledges of mutual friendship. For just as if they were celebrating the mysteries of Venus for those who worshipped her in Byblos, and suffering from the same madness as them, they sent the letters—not by putting them on ships with messengers, but as if upon the water, because, as I said, they had placed them in a pot. We have been forced, only in order to declare the understanding of the words, to commemorate rotten and old-wives' tales, and Greek abomination. "For swift messengers will go to a tall nation, and a strange and harsh people. Who is beyond it? A desperate and trodden-down nation." I said that the kings of the Assyrians had offended those who dwelt in the land ^D beyond the rivers of Ethiopia, because they not only promised aid to the Israelites who were seeking it, but even sent it, even if they did not help them at all. From this, they were stirred; and after they had depopulated the whole of Judea—to use this word—having brought war upon the Egyptians, they captured the entire land without any labor, God granting them to defeat the hand of their adversaries, because they had been stirred up against the Egyptians. Therefore, with the Babylonian about to conquer their region, certain couriers set out from Judea and announced that an incursion was not far off. Concerning whom the prophet:

^A *They shall go, light messengers;* that is to say, swift and as if winged and agile, and they shall announce the calamity of war that is near and already at the gates. He calls the Egyptians an *exalted nation and a foreign and harsh people*; "exalted" and "lofty" in place of proud, or light and agile, and exposed to no wound or blow; "foreign and harsh" as endowed with a rare kind of cruelty and an unusual savagery, which has no superior here. For who, he says, is beyond him? In place of "Who is so light and ignorant and unskilled, and who has exercised such an unaccustomed perversity against good things as the Egyptian people?" For they were the greatest worshippers of idols. Therefore, he also calls them a "desperate nation" and a "trampled people": desperate, in that they were ignorant of Him who is by nature and truly God; trampled, because, having their spirit subjected and laid down under the errors of demons, they all but succumbed under their feet. But do not understand the saying differently. For while they were falling into the hands of the Assyrians, with every hope of joy cast away, they were so trampled that, if it is permitted to say so, they could never be restored, but must lie subject to and be laid under the feet of the victors. ^B

VERS. 3. *Now all the rivers of the earth, as a inhabited region, their region shall be inhabited.*

He also conveniently predicts the manner of their captivity. For the inhabitants of the Egyptian land believed they could not be captured by the Babylonians, because their whole region was girded by very many and great rivers, and had spacious and huge marshes. For regions of this kind are inaccessible to marauders and not very convenient for incursions. But when God was angry with them, He rendered this prepared and easy for the Babylonians. ^C For by drying up every confluence of waters, He made the damp ground fit for cavalry. I suppose the prophet denotes this here when he says: *Now all the rivers of the earth, as an inhabited region, their region shall be inhabited.* For, he says, those places which were always navigable and damp will be such at the time of war, that the region will henceforth be completely inhabited, and the land altogether bereft of waters. For what could the divine and omnipotent and supreme nature not be able to accomplish?

*As if a sign should be lifted up from a mountain, as the voice of a trumpet, it shall fall under the hearing.*

Leaders of military affairs in time of war station certain men on heights and order them to lift a sign again and again; which thing it is manifest is ^D known to the whole army

They use also the sounds of trumpets, either rousing them to fight to some customary rhythm, or calling them away from war when it seems good to them. Therefore, even that which is raised on high is a most notable sign. For those who are accustomed to doing this stand upon a mountain, and the sound of the trumpets is audible and clear to all who are in the battle. Therefore, he says, the suffering of the Egyptians will be so well known everywhere as to be comparable to a sign raised upon one of the mountains; and it will be as renowned, just as, indeed, is the chime of the trumpets. From such things we shall understand that, and it will be of great benefit to us, by no means to provoke to anger the incorruptible nature; or by seeing what is unlawful in every way and altogether, and by rejecting the worship due to Him, or by conspiring with deserters and apostates and by imitating the characters of those who are subject to divine wrath, we might come into society with them in their calamities and pay the same penalty from God. One may see that this has happened to the inhabitants of Egypt. For since those from Israel were offended, and then those who promised to save them were given over to their enemies for destruction and ruin, even when God would not have it so.

"For thus the Lord said to me: Security shall be in my city, as the light of the heat of midday, and as a cloud of dew in the day of harvest it shall be before the harvest."

The account of the history is clear, yet we shall recount it cursorily. For God saved Jerusalem when Rabshakeh was besieging it and had surrounded it with the numberless multitude of the Assyrians; how did He save it? "For the angel of the Lord went out," he says, "and killed in the camp of the Assyrians in one night one hundred and eighty-five thousand." It shall therefore be, he says, security in my city. And that I have become a helper to those in danger, it shall be so manifest to all everywhere, as the light at midday is bright and most flourishing. For when the sun is at high noon, and is sending its ray from above in the most flourishing manner upon those on earth, all things are illuminated with most abundant light. Therefore, he says, the grace and security given by me at that time to those in danger shall be just as if a cloud of dew were in the days of harvest before the reaping. And what it is that he wishes to signify, I will say again: It is the custom of those who reap not to apply the iron to the ears of grain before the dew has descended and made the stalk easier to them to the touch. The thing is therefore a matter of prayer for them, I mean the dew descending from God. Therefore the security from God has become thrice-desirable to those in Jerusalem, just as also the dew falling in the days of harvest before the reaping. "When the ear is finished, and the unripe grape has flowered, putting forth a blossom. And he shall take away the small clusters with sickles, and shall take away the branches,"

^A and at the same time he shall cut down and take away with the birds of heaven and the beasts of the earth. And the birds of heaven shall be gathered upon them, and all the beasts of the earth shall come upon him.

The meaning of these words is extremely difficult and by no means obscure, ^B and the composition of the diction is likewise so; but, as far as I am able, I will endeavor to explain it. He transfers the discourse, therefore, as if from the knowledge of husbandmen. For it is their custom, when they see that the vines have flowered and now possess somewhat of the appearance of unripe grapes, to prune away the redundant shoots, and to cut away with sickles the small clusters that are superfluously attached to the larger ones, so that the larger clusters, receiving a more nourishing sap, may be able to yield their fruit. The God of all is said to have done something of this kind, whether concerning the Assyrians, or even concerning the Egyptians; for the discourse is not sufficiently clear as to whom it most applies. If, therefore, anyone prefers to understand the multitude of the Assyrians—which besieged the holy city—as one vine, we say that we can find a great cluster signified therein, namely, he who, shining from the royal throne, did not perish with the rest, but he indeed escaped, whereas the remaining crowd, occupying the order and series of the smaller grapes, was consumed, and the most ready sword of the Lord, as if it were a sickle, pruned them away like superfluous shoots. For they fell, as I said, destroyed by the hand of an angel, and their corpses became a delight for the creatures of the field and the birds of heaven. But if you wish these things to be said of the Egyptians, you will understand that the ^C Assyrians, while they ravaged it, did not destroy everyone root and branch, nor did they commit them to utter slaughter, but, as if striking with a sword places and villages that were like small clusters, they tempered their actions to the angers of the merciful God, who indeed punishes those who offend, yet often cuts short the penalties, and does not permit those who are being punished to perish entirely, God, who is a lover of mercy, instructing their judgments and not permitting those who are being instructed to be destroyed once and for all.

VERS. 7. *In that time shall gifts be brought to the Lord of Sabaoth from a people afflicted and torn away, and from a people great, from this time forth and forever. A nation hoping and trodden under foot, which is in the part of the river of its country, to the place where the name of the Lord of Sabaoth is invoked, mount Sion.* ^D Having most excellently explained the events that were about to befall the tribes of the Egyptians in war, he makes mention subsequently also of their conversion to God, and how, having sent away the ancient mist of error from the eyes of their mind, and having said farewell to the worship of idols, they will betake themselves to better things; and they will recognize Him who is by nature and truly God and the Creator and Lord of all, and being transformed as it were toward a new and select life, they will bear fruit to God in those things by which they can be acceptable, and abundant in all praises, they will bring as it were gifts unto an odor of sweetness to God: faith, hope, charity. He calls them an afflicted people, inasmuch as they sustain very many calamities and undergo the force of divine wrath. To these things, he says "torn away": perhaps [meaning] the transit

to endure the distress of those who have undergone sufferings from the divine wrath. And furthermore, [it is] also "plucked up"—perhaps indicating thereby their transition to better things. For indeed, a plant is transplanted, and being plucked up from the pit in which it was, it moves to another; and this is the best method of agriculture for those practiced in farming. Thus, too, the mind of those in errors is transplanted in a certain way, as if plucked up from the ancient deceit, and planted toward different thoughts, and furthermore to pursuits and knowledge that are superior—or rather, incomparably better than the ancient ones. And that they will bear fruit for an age of time, that is, continuously, with no interruption occurring in between, but always rather until the end. Hence, he also calls it a "great people," signifying either its fruitfulness spread far and wide thereby, or that it has become illustrious, having been called through the faith which is in Christ. For those who once surpassed all others in the crimes of idolatry are now better and more prudent than many, possessing a most ardent love for Christ and fortitude and confidence for every one of the goods. For where sin abounded, he says, grace did superabound ^B. Where, then, shall they bear fruit? In the place, he says, where the name of the Lord Sabaoth has been invoked—that is, on Mount Sion, where the name of the Lord Sabaoth would be invoked. By this, he signifies the Church, the great and intelligible mountain; for nothing in it is lowly, nor are its dogmas trodden underfoot or cast aside, but whatever is great and high: the knowledge of God in truth, clearly, and the clearest manifestation of the mysteries of our Savior. Frequently, the divinely inspired Scripture calls the Church of Christ "Mount Sion," as though naming, from the first, the spiritually truer Sion, which is high and a watchtower. And thrown into the middle is: "A nation hoping and trodden underfoot, which is in part of the river of his land." For the conversion of the Egyptians to God began from a certain part of the region situated beyond the river, so that you may understand one of the cities of the Rhinocoruritae that are there. For he says in the following, in the vision of Egypt: "In that day there shall be an altar to the Lord in the land of the Egyptians, and a pillar to the Lord at its border. And it shall be for a sign to the Lord, and for an age in the land of Egypt." And "trodden underfoot," as being crushed by the calamities of war; but "hoping," because afterwards it fixed its hope on Christ, and submitted its neck to the yokes under Him, and served Him, and produced the modes of piety as fruits ^C.

TOMUS IV

THE VISION OF EGYPT

Behold, the Lord sits upon a light cloud, and will come into Egypt, and the things made by hands of Egypt shall be shaken from His face, and their heart shall fail within them.

How the region of the Egyptians has been saved, and to

piety as if ensnared, through faith—clearly that which is in Christ—although it was polytheistic and strangely sick with error, the prophet attempts to teach in these words. For they were as if cast into deep darkness, being altogether ignorant of the God who is by nature and truly the Creator of all things and the Lord, and attributing worship to the creature; and—what is still more absurd than this—showing themselves to be the artificers of their own gods, and having a manifold swarm of idols in their temples, so as even to fashion the forms of irrational animals, and setting up altars to sacrifice to them. It behooved, therefore, where sin abounded in them, for grace to superabound, and for the Physician to shine forth upon those sick with so hateful a malady, and for the divine and heavenly light to shine upon those who had their hearts darkened. ^B "Behold, therefore," He says, "the Lord sits upon a light cloud, and shall come into Egypt." But what might it mean for the Lord to be seen upon a light cloud? Come, let us explain as far as we are able. Some of the interpreters have said the light cloud is the holy flesh of the Lord, that is to say, the temple taken from the Virgin; and they liken it to a cloud, perhaps for the reason that it is free from the movements and desires of more earthly things and is lifted up as if on high. For the holy body of Christ, our common Savior, is truly all-pure and free from all earthly defilement. Others again have supposed the holy Virgin to be called the light cloud. But I myself think that the breadth of another meaning is perhaps suggested to us ^C by saying that He sits upon a light cloud. For in manifold ways the blessed prophets, beholding the glory of God, have written down their visions. For Isaiah says he saw the Lord Sabaoth on a high and lifted-up throne, with the highest rational powers standing around on every side, hymning Him, and saying that heaven and earth are full of His glory. And the all-wise Daniel sets the Ancient of Days on a throne; he contends that thousand thousands minister to Him, and that ten thousand times ten thousand stand around, and says that He appeared as a Son of Man coming with the clouds, and he has placed other things in succession to these. Ezekiel similarly says he saw a firmament, with the Seraphim beneath it; and that a man was seen, or the appearance of a man, upon the throne, whose parts above, he says, looked like electrum, ^D but from the loins downward, like the appearance of fire. In each of these visions, a certain manifestation and image of the divine majesty, and of the mystery concerning Christ, is elegantly suggested to us. Nothing, therefore, hinders us from understanding Christ also in this as being seen upon a light cloud; indeed, it will be done most fittingly and necessarily. For the cloud fully represents to us the type of the spiritual rain and dew, and of the saving laver itself. For indeed the blessed Paul says that those born of Israelite blood were baptized in the cloud and in the sea; and as they were crossing that vast wilderness, by day the cloud hung over them, and by night a pillar of fire went before them. By both of which Christ, or the mystery of Him, is described, namely

^A that justification and sanctification in the faith and in holy baptism. It was fitting, therefore, for the Lord, when He was to come for the purification and transformation of the Egyptians, to appear—following a divine and spiritual manner, clearly—in a light cloud. For it was not possible for the stain which had attached itself to the souls of those who were being led astray to be wiped away in any other manner than through holy baptism, of which we define the cloud to be a type. And it is very reasonably called a "light" cloud. For we are baptized into the putting away of sin, and, as if putting off impiety as a truly intolerable burden, we become, in a certain way, winged through this, and we learn to set our minds on what is above and to have our hearts fixed ^B and intent on high. That the Lord should "sit" upon the cloud, I think, signifies this: the sitting implies for us either rest or power. Christ, therefore, will never rest in the legal worship, but rather in that perfection which is through holy baptism. And thus He has reigned over those on earth. He says that the man-made idols of Egypt will be shaken from His presence. For when holy baptism has already been displayed, and Christ has subsequently shone forth, it is entirely necessary that the playthings of the ancient deceit should be obscured and vanish, and that the snares of the devil should be seen to be shattered. He has netted, so to speak, for destruction and ruin every nation and every race, but especially, beyond others, the Egyptians. For they have been more superstitious than the others, and perhaps in their error surpassed even the Persians and ^C Assyrians; even though the divinely inspired Scripture says concerning that region that it is a land of carved images. He says that the heart of the Egyptians will fail, having given way, I think, to the necessity of being overcome by the evangelical proclamations, even though it was formerly god-opposing and set itself against the words of truth. We shall find Pharaoh clearly to be such a one. For the hierophant Moses said clearly: "The God of the Hebrews has sent us to you, saying: 'Let my people go, that they may serve me in the wilderness.'" But he said to them: "Who is he, whose voice I shall hear? I do not know the Lord, and I will not let Israel go." For their heart will fail within them, that is, it will not remain refractory and stubborn, nor hard and uncorrectable; but it will rather admit the saving proclamation. ^D And the Egyptians will be stirred up against the Egyptians, and man will fight against his brother, and man against his neighbor. And city will be stirred up against city, and district against district. And the spirit of the Egyptians will be troubled within them, and I will dissipate their counsel.

This, I think, is clearly nothing else than that which Christ said: "Do not think that I have come to bring peace on earth; I have not come to bring peace, but a sword. For I have come to set man against his father, and daughter against her mother, and bride against

^A her mother-in-law, and a man’s enemies will be those of his own household.≫ For when the divine and evangelical preaching has been proclaimed, people have neglected the reverence due to parents, and have become enemies and hateful to them, and, having armed themselves with the law of war, so to speak, they have risen up against their brothers. For those who agree with the ancient error, and have rushed headlong without restraint into the deceits of idols, do not accept the word of faith. But others, considering it a ridiculous and entirely impious thing to choose to worship gods fashioned by themselves, have run to the words of truth; and although they were once far off, they have become near, and have been declared through faith to be of the household of Christ, and his intimate friends, and have been written as heirs of the hope of the saints and of faith that will endure forever. Since the things made by hands in Egypt are shaken, he says, because the Lord comes to it upon a light cloud, there will be great dissension between families and relatives, and indeed wars, both individual and universal: so that city will make incursions against city, and province against province. Now, a "province" (nomos) is what is called by those who inhabit the region of the Egyptians each city and its surrounding territories and the villages subject to it; this term is accustomed among them. Then he says: ^B *The spirit of the Egyptians will be troubled within them, and I will dissipate their counsel.* We say that since they differed with diverse opinions, they were not moderately tumultuous; but when those who were led astray stirred up riots and wars against the believers, they will find the God of all warring with them and resisting them. For "I will dissipate their counsels," he says, that is, I will show all their ingenuity to be vain, and the efforts of those who are directed against those who have fled to me to be entirely useless.

VER. 4. *And they will inquire of their gods, and their idols, and those who speak from the earth, and the ventriloquists, and the seers. And I will deliver Egypt into the hands of hard masters/lords; and hard kings shall rule over them.*

In what way, or at what time at all, the Egyptians received the riches of the saving preaching, the prophet strives to explain. The meaning of the history will not be useless to those who are intent on the study of good things. When Vespasian had laid waste the region of the Jews ^C and had burned Jerusalem, he descended with all his forces and strength into the land of the Egyptians, to subdue it also. He did this in accordance with the will of God, who subjected all the provinces and cities at once to the Roman scepters. The Egyptians indeed thought that they could easily escape the yoke of servitude and that they were placed beyond the reach of captivity, because the region had been surrounded by very many waters. But they were mistaken in their hope. For if God wishes to accomplish anything, all things yield easily; and things that are inaccessible and ^D

^A difficult are unexpectedly settled. "For the high hand," as it is written, "who shall turn it back?" (Isa. xiv, 27). It came to pass, therefore, that all their water, both that in the lakes and surely also that in the rivers, was completely destroyed, so that it could be traversed on foot. Thus, having found the land of the Egyptians stripped of all such difficulty, Vespasian conquered it. And at that time, it came to pass that the ministers of the divine and saving proclamation entered into Egypt and ensnared the nations through faith in Christ toward the knowledge of the truth.

Therefore, the Egyptians, having learned, he says, of the all-powerful and invincible invasion of the Roman army, and being greatly troubled, and wishing to learn whither the end of the matter would lead them, inquired of their gods and their statues, and those speaking from the earth, and the ventriloquists, and indeed also the soothsayers. For there were various ways of false prophecy among them, and forged prophets. Some pretended to consult the dead; others poured forth words from their own hearts. Others were inspectors—that is, those who curiously and impiously scrutinized the smoke from sacrifices and the palpitations in the livers of slaughtered animals. ^B But, he says, there shall be no profit for them from divination; nor shall they find those who were thought to be gods able to assist them. "For I will deliver Egypt into the hands of hard masters, and hard kings shall rule over them" (Isa. xix, 4). When you hear "hard," do not think of the most cruel, but rather of the unconquered and invulnerable, and those who know not how to yield victory to anyone. Such were the most celebrated Roman emperors, with the divine and secret counsel, as I said, subjecting all things to them; for they subjugated the entire world. ^C

VERS. 5-10. *Thus saith the Lord Sabaoth: And the Egyptians shall drink the water that is by the sea; but the river shall fail and be dried up. The rivers and the canals of the river shall fail, and all the collection of water shall be dried up in every marsh, of reed and papyrus, and the green achi, everything around the river, everything sown along the river shall be dried up by the wind, and it shall perish. And the fishermen shall groan, and all those who cast a hook into the river shall groan, and those who cast nets, and the casters of casting-nets shall mourn. And confusion shall seize those who work the combed flax, and those who work the fine linen; and those who work them shall be in pain, and all who make beer shall be sorrowful, and their souls shall grieve.*

You may join these words as well to those we have just spoken. For God, who is powerful in all things, manifested the land of the Egyptians, which was very moist, to be dry, so that it might even be traversable ^D without sweat for those desiring to go through the lakes and rivers. The region of the Egyptians is divided in a certain way: some possess arable and most fertile land, and are most studious cultivators of the vine. Others dwell by the lakes, and [reap] those things from them...

For they are fishermen, and they cut papyrus, and they are makers of paper, and they work the split flax. And men of the marshes, or herdsmen, are so named; for indeed there are among them herds of cattle beyond counting; but there is a great scarcity of bread and wine and other things. Therefore, when the waters have failed, he says, they shall drink water. For by digging in the shores, sometimes some draw out a potable stream. But the rivers and channels shall fail and dry up. And there shall be a scarcity of water in every marsh of reed and papyrus. And everything that grows in the waters, he says, shall dry up, so that the hunters of fish and those working the split flax shall lament, and they who work these things shall be in great pain; and besides these, also those who prepare the zythum (beer) among them. For the waters having failed, they shall be in need of everything that knows how to gladden and to provide abundantly those things which are suitable for life. And this, indeed, so far as it pertains to the explanation of the history, has been clearly stated. But if anyone wishes to take the scarcity of waters in another way, and to descend into the depth of a more subtle intelligence, he will not wander from the mark if he compares the talk of the Greek wise men—driveling and senseless—to waters; and indeed the multitude of men to fish, ^B and also to the papyrus, the reed, and the rest, of which the nature of the waters is the nurse and foster-mother. But as for the fishermen, and those whose work it might be [to deal with] the things in the waters—those who know how to catch the gregarious multitude with nets, and, as if with certain threads, prepare to entangle them in words that lead them into error. These will lament and be saddened, and will grieve in their souls, since the word that is among them becomes somehow ineffective; which, as we were just asserting, we compared clearly to waters, because it has failed completely, and all things nurtured by it shall dry up. They make the zythum; for they do not offer wine that gladdens the heart of man, but a certain spurious and useless doctrine, and they bring it forth with words subtle and refined, as they indeed think. For this, as I suppose, the byssus signifies, that he should say they study excessive subtlety and arguments. And the split flax. For minutiae among them are discussed subtly and thinly, but they are utterly frivolous, and filled with frigid speculations. For the zythum is frigid. ^C It is, however, a certain drink of the Egyptians, but frigid and turbid; such, indeed, is their oration, and such are their doctrines, which, when imbibed, do not quench thirst, but rather inflame, and are unpleasant to those who drink, and on account of their vehement frigidity bring forth incurable diseases.

Verse 11. And the princes of Tanis shall be fools, the wise counselors of the king, and their counsel shall be made foolish.

For the inevitable calamity being imminent to the Egyptians, and the land being near to captivity, and when now, even if reluctant, they were about to give their necks to the yoke of another: the one who had obtained the principate was disturbed not moderately, and struck with intolerable terrors, ^D

he gathered those called wise, that is to say, the magi; and he asked with great earnestness where indeed the outcome of these matters would lead for them, and in what manner they might ward off the onslaught of war. But they are so far, he says, from being able to speak any of the necessary things—or, to put it better, of the true things—that they are even condemned for manifest folly. For if God wills to bring evil, the counsel and power of any man will be of no avail. For if He shuts against a man, who shall open? according to that which is written. Therefore, he calls the wise men of Tanis the false prophets and the caretakers of those who are in the temples. These men, who also prided themselves on the magical art, were proved by the very events to be nothing at all.

^B VERSE 12. "How will you say to the king: We are sons of the wise, sons of kings of old? Where now are your wise men, and let them announce to you, and let them say: What has the Lord of Hosts planned against Egypt?"

On what basis, he asks, will you raise your eyebrows? What help have you brought to the land of the Egyptians, that you should be admired by them? Or what argument will you use when you rebuke the king, saying: "We are sons of the wise," that is to say, of the prophets? Magi, and ones from magi; who have all but reigned over the entire land, having obtained a famous reputation among the worshippers of idols, and always being present with and living among those in power—inasmuch as they were accustomed to introduce counsel in all things to be done, with their falsely named gods whispering to them the hunt for what is advantageous. When, therefore, you are refuted in your false speeches, he says, and knowing nothing of the truth, how will you say to the king: "We are sons of the wise; sons of kings of old?" And although the prophetic word has been delivered to us in these matters as if to those who think themselves wise, then it passes over to the person of him who had obtained the principate, and says: "Where now are your wise men? And let them ^C announce to you, and let them say what the Lord of Hosts has planned against Egypt." For if they are not impostors and deceivers and buffoons, he says, and accustomed to speak falsely, and speaking only from their own hearts, and not from the mouth of the Lord: learn from them the things hanging over the Egyptians, and those things which are to come to pass right away through the counsel of the Lord of Hosts. The word mocks, as it were, those who do not know God, but who lie, as it were, in deep darkness, because of their attachment to the love of idol worship. Therefore, it is a terrible thing—or rather, utterly vain—to place confidence in the deceits of false diviners; for since they know absolutely nothing of the things that will be, or of the things that God brings upon them, they make false divination a subject for gaining money, and, pretending to hear from God, they vomit forth things from their own counsel alone, and bewitch the mind of those who adhere to them. For they speak whatever one might wish, and maintain only that which they could guess to be pleasing to their listeners. But the divine law commands us to depart from such...

^A men. For it is written thus: "If you enter into the land which the Lord your God gives you, you shall not learn to act according to the abominations of those nations. There shall not be found in you one who purifies his son or his daughter by fire, nor one who practices divination, nor a soothsayer, nor an augur, nor a sorcerer, nor a charmer, nor a ventriloquist, nor a diviner of portents, nor one who consults the dead. For everyone who does these things is an abomination to the Lord your God." He further adds to these things and says: "You shall be perfect before the Lord your God." For these nations, which you will possess by inheritance, listen to divinations and oracles. But the Lord your God has not granted such things to you; the Lord your God will raise up for you a prophet from among your brothers; you shall listen to him in all things he may speak to you. ^B Truly, he is completely devoid of the love of God and stripped of the ornaments of piety, who applies his mind to oracles, divinations, auguries, and the delusions of enchanters. But that man shall be truly full of good hope, who directs his mind to the evangelical oracles and brings the judgment of truth to those things which Christ says. For He is the Lord of the prophets and the bestower of all knowledge, even if He is called a prophet according to the measure of His humanity.

VERS. 13-15. "The princes of Tanis have failed, and the princes of Memphis have been exalted, and they will lead Egypt astray by tribes. For the Lord has mingled among them a spirit of error, and they have led Egypt astray in all their works, as a drunken man wanders and vomits at the same time. And the Egyptians shall have no work which shall make head and tail, ^C beginning and end."

The prophetic word mocks in a certain way the trifles and vanities of the false prophets in these words. For the ruler of the Egyptians, who always had with him those jugglers and vain seers—who were even called "wise men"—inquired into what end the things he anticipated might come. But since they failed in their counsel and were convicted of lying, and there was no one who could indicate a path of useful counsel, they were brought to nothing; and others, who were then considered wise, were sought out. And indeed, some marveled at the princes of Memphis—that is, the priests and magi who, I say, inhabited Memphis. For these men seemed at that time to be extraordinary, and since they had reached ^D the highest peak of skill in magic, they were held in all veneration by the idolaters. "The princes of Tanis," he says, "have failed," that is, they were regarded as nothing; and the leaders and chief priests of the Memphites appeared to be supreme and admirable to the king and all who were around him. But they, too, led Egypt astray by tribes, that is, city by city and village by village, not only individually, but also collectively. For they had faith in them, even if they said nothing that was to the point: for how had they been emboldened? For the Lord, he says, confounded them with a spirit of error, that is, He cast out all speech of truth

from their tongue, so as to be unable either to think or to speak any true things. For it was not right that the truth should dwell in the tongues of those who worship idols. They have, therefore, led Egypt astray, even as one who is drunk and vomiting at the same time is led astray. For it is the custom of those who are drunk to fall into the intemperance of their own vomit. Therefore He says: ^A *The Egyptians shall not have any work which shall make head and tail, beginning and end.* For they will not even take in hand any youthful enterprises; for this is the beginning and the head. Nor will their deeds reach any most desirable end for them; for this is the tail and the end. For every human deliberation is useless, and every defense frail and in no way able to help, since God, as I said, is doing them harm and bringing His all-powerful hand against those who kick out, and is turning the natures of things to what seems good to Him.

^B *And in that day the Egyptians shall be as women in fear and in trembling, from the face of the hand of the Lord Sabaoth, which He shall cast upon them. And the country of the Jews shall be to the Egyptians for a terror. Everyone who shall name it to them shall be afraid, because of the counsel which the Lord has devised against it.*

For those who were once bold and fierce, and scorners of every danger, shall be exceedingly fearful, he says, and they shall find their heart broken within them, so as to differ in nothing from the weakest of women, but to slip as it were into a womanish effeminacy. The cause, however, of the fear and terror for them in this regard ^C shall be the hand of the Lord Sabaoth, which He Himself shall cast upon them. And here, the hand of the Lord Sabaoth is defined as the omnipotent will of God, which subjects the Egyptian nation to the Roman empire. Invincible is the divine counsel, and whatever has pleased the supreme nature, it is by all means necessary that it be accomplished. Furthermore, the country of the Jews shall be to the Egyptians for a terror. And what exactly does He say in this? Let us look closely; for what is stated is very obscure. The country of the Jews was preserved of old while God protected it, and rendered it invincible, so to speak, to all the kingdoms of the nations round about. But although it had such a helper, it was captured and subjected to the Romans, and every city was burned, and houses and villages remained void of men. ^D And what, then, was the cause of its being captured? The counsel, clearly, which the Lord had devised against it. For it too, together with others, is delivered into the most powerful hand of the Romans. The country of the Jews, therefore, shall be to the Egyptians for a terror. For the false prophets wished to hearten them with their words, saying that they would be stronger than the hand of those coming against them, and would prevail if they stood to oppose them. But since the very territory of the Jews itself, which once had God as its conqueror, has been delivered to them, it struck a most terrible fear into them. For they consistently expected thenceforth that they would be subjected to any who might wish to ravage them, since, as I said, this had happened to the land of the Jews: not that He who saves was weaker, but that He subjected it to His own nod and submitted it to the Roman scepters. Others prefer to understand what is proposed herein even otherwise. For after He visited in uni

^A unity with the Egyptians, and God, the Lord of all, transferred them from darkness to light, and turned them away from the customs of idolatry, He granted them to know from then on who is truly and by nature God, and the Creator of all things. For they have believed in Christ; they have known the Father through Him and in Him. Therefore, He says, the land of the Jews shall be a terror to them, out of very great character and piety. But when He says "for a terror," you shall understand a fear born of piety. For all honor Jerusalem, because Christ was born there, and endured the cross for the salvation of the world, and was placed in a tomb, and arose again, and ascended to the Father. Long ago, then, the land of the Jews had been hated by the Egyptians; for indeed the manner of their religion was at war with them. For the former used to worship the creature and the works of their own hands; but the latter served the all-holy God and became practitioners of a virtuous life. This region, therefore, once hated, shall be for them a terror, as it were, and a cause and matter of religion, because Christ was born in it, as I said, He who called them from darkness to His own marvelous light.

VERS. 18. *In that day shall five cities in Egypt speak the language of Canaan, and shall swear by the name of the Lord. The city of Asedec shall be called one city.*

^C One might marvel—and very reasonably so—at the penetrating and exquisite treatment of the blessed prophet in these matters, who was utterly ignorant of nothing of those things that were to happen in the land of the Egyptians at the time of the visitation, but who also foretells the particulars one by one, and clearly sets forth how the evangelical preaching was received. "There shall be," he says, "five cities in Egypt speaking the language of Canaan," that is, of the Syrians, or those in Palestine. For the Phoenicians and Palestinians speak one language. Moreover, the Palestinians and Egyptians are ^D adjacent and bordering upon one another, and there is nothing in between, but rather, at the extreme borders of Egypt that look toward the east and the sea—I mean, the first entrances and as it were the jaws of the land of the Palestinians—they appear. Egypt is, therefore, bordering upon the Chanaanites. Accordingly, those cities on the border of Egypt received the preaching of the Gospel first; and these five were they, of which we say that the one which is now called Rhinocorura is the first. For they speak the language of Canaan. For it is a matter of diligence for those in these cities not so much to concern themselves with the Egyptian speech as with the Syrian language. Some, indeed, relate in their own writings that Josephus clearly records that a certain man named Onias, having performed service among those who are of Levitical blood and adorned with the priesthood according to the law, as he had departed from the land of Judea—either because he had exercised some hostility with a relative of his, or perhaps had suffered persecution—had reached these five cities bordering upon Chanaan. This man, he says, having gathered a vast multitude of Jews...

^A migrated to one of these five cities, which is also called the city of Asedek, that is to say, of justice. From this they say that those in the borderlands of the Egyptians were accustomed to speak the Chanaanite tongue. They will also learn, he says, to swear by the name of the Lord. And this is also a marvelous thing. For it is customary for those who worship vain things to make an oath according to the distinct whim of each as to the elements of the world. For some name the heavens, others the sun, and others still things manufactured in shrines; but they do not make mention of the true God in any way, whom they do not even know. But it is the duty and office of those who have already come to know and believe, to swear even by His name. Thus also the all-wise Moses, guiding Israel as they moved away from the Egyptian cult toward the knowledge of the true God, said: “You shall worship the Lord your God, and Him only shall you serve.” ^B He added to these words, “And by His name you shall swear.” It is therefore a clear proof and demonstration that those five cities have accepted the faith, because they have not sworn by any vain idol, but have taken the name of the Lord for the purpose of an oath.

*Verse 19. That day there shall be an altar to the Lord in the land of the Egyptians, and a pillar at its border to the Lord; and it shall be for a sign and for a testimony unto eternity to the Lord in the land of Egypt.*

For the entire land of the Egyptians abounded with shrines and was full of altars; libations and sacrifices were everywhere, offered by them both to the elements of the world and also, as I have said, to the images located in the shrines, which are ^C plainly the pillars of demons. And why do I say this, when they even attributed the glory that is proper to God to the forms of irrational animals that they had set up? See, therefore, from what state to what state the affairs of the Egyptians have been overturned and collapsed. For those who were formerly more superstitious than all others and had rushed forth with unrestrained, loose reins—on that day, he says, that is to say, from the time when the saving proclamation shall shine upon them, they will embrace the worship of the God who is such by nature and in truth. For there shall be an altar to the Lord in the land of the Egyptians. The discourse carries great emphasis. For it is spoken with wonder. For is it not paradoxical that in the very land of the Egyptians an altar of the Lord should be seen? And in addition to this, even a pillar ^D at its border to the Lord? By "pillar" here he means, as it seems to me, either a holy temple of God, that is to say, the Church, which perhaps was the first of all to be raised up at its border, or perhaps the sign of the holy cross, by which it is the custom for believers to be fenced in and strengthened. For we have always made use of this matter, overturning every diabolical assault and breaking the onsets of the demons. For the cross is an unbroken wall for us, and the boast in it is truly saving; "But far be it from me to boast, except in the cross of Christ." Marvelous, therefore, and beyond common opinion were the things that were then predicted by prophecy, and which have now even been brought to their fulfillment. For altars...

^A to the Lord, and those very many and exceeding all number, are throughout the land of the Egyptians; and the sign of the cross is adorable to the inhabitants. For they have believed in our Lord Jesus Christ. It seemed good to some of the interpreters to call it a "title" instead of a "pillar," and they say this is the holy Gospel. But let the prudent man judge again what seems to be in the best and most proper state.

VERS. 20, 21. *Because they shall cry unto the Lord because of those who afflict them, and the Lord shall send them a man who shall save them. And the Lord shall be known to the Egyptians; and the Egyptians shall know the Lord in that day, and they shall do sacrifices, and shall vow vows unto the Lord, and shall perform them.*

Consider with me, once again, the excellent and ingenious vigilance of the prophetic art. For, as if someone were inquiring and saying: "What is this matter? What is the cause that the Lord should come into Egypt upon a light cloud, and bestow this and that gift freely?" the prophet, anticipating, answers and says: *"Because they shall cry unto the Lord because of those who afflict them, and the Lord shall send them a man who shall save them."* For the father of sin, that is to say, Satan, had leaped upon the inhabitants of the whole earth, and having placed the yoke of his own perversity upon all, he led them away, as it were, from the folds of divine charity; and holding them, ^B as it were, bound under him, he coerced them bitterly and impiously by force. But the nature of the matter, having within itself a heavy and unbearable violence, cried out against his tyranny. Thus you will understand the Egyptians to have cried out. Yet how can it not be true to say that those who did not by nature know the Lord of all would not have cried out to Him at all? But just as the blood of Abel is said to have cried out to God, though it has no voice of its own, but because God pursues the very indignity of the deed; in the same way, I think, one may understand this also concerning those who were accustomed to worship unclean spirits. For even if they did not know the God of all, yet because they suffered violence from Satan, they cried out, in a manner of speaking, through the very nature of the matter itself, requesting aid for themselves ^C in every way. Thus we say that the Egyptians also cried out to God because of those who afflicted them, that is, those who had brought them under their own hand and power, and who were oppressing them as if with a most bitter servitude—namely, the unclean demons. *But the Lord shall send them a man who shall save them.* And who is this man, if not obviously Christ? That is to say, the Only-begotten Word of God, having appeared in human form; this One has saved not only the Egyptians, but indeed the whole earth. And He saved them *judging*. What is that, *judging*? That is to say, pronouncing a just judgment upon them. For He cast down Satan, who had inflicted the violence, and with him those very unclean demons, by a holy decree, and kept them in the chains of darkness in Tartarus, having handed them over to be kept for the judgment of the great day, so that they might be punished. But those who had endured the ^D tyranny, He saved and delivered, and made them His own worshippers: verily

^A illuminating them with the light of truth, and clothing them with the ornaments of liberty. Thus, too, our Saviour Himself says somewhere: "Now is the judgment of this world; now shall the prince of this world be cast out. And I, if I be lifted up from the earth, will draw all men unto myself." Do you see how He has judged the world, and has cast out Satan who long played the tyrant against it, and has drawn all to Himself? For the Egyptians have known Him. And lo, having known Him, they offer sacrifices, and they make vows, and they bring to completion that which they have promised. For this is that which was sung by the voice of David: "Vow and pay unto the Lord our God." Behold, therefore, the novelty of these things. For they who were formerly accustomed to sacrifice to demons, who used to offer worship to Satan and dedicate thank-offerings—and indeed, even diligently fulfilling vows, that is, promises—now, being illuminated in their minds through Christ and brightened by the dogmas of truth, flee from their ancient error. And having once recognized the Creator of all and the Lord, they offer to Him worship in spirit, fulfilling most pure vows and offering sacrifices, not now through blood and the slaughter of irrational animals, but rather, as I said, spiritual sacrifices ^B that are acceptable because of their purity.

"And the Lord shall strike the Egyptians with a great strike, and shall heal them with a healing; and they shall turn to the Lord, and He shall hear them, and shall heal them."

When God visits, He indeed at times strikes those who have acted impiously, and exacts penalties for the things in which they have behaved wantonly against Him, but by this very method He helps. For He does not bring the scourge conquered by anger, but rather converts them to what is better. For He either transfers them from error to truth, or He teaches those who are inclining uncontrollably toward base sin to recover their senses, and to hasten quickly to return to what is pleasing to Him. Therefore, knowing that to be disciplined is a profitable thing, the blessed prophets have cried out to Him: "Chasten us, O Lord, but in judgment, and not in anger." And again: "O Lord, in affliction we have remembered Thee; in slight affliction Thy discipline is upon us." And He said somewhere also to the synagogue of the Jews: "In pain and with a scourge shalt thou be disciplined, O Jerusalem." Therefore, He disciplines ^C those whom He chooses and loves. The prophet says that He will grant this also to the Egyptians: "For the Lord shall strike them with a great strike, and shall heal them with a healing." For even if they have perhaps been given over to the Roman commanders, and their soldiers, armed by the law of war, have conquered the land, nevertheless, by the divine preaching finding a place among them, they have been relieved of this damage of their error, and have passed over to the divine and heavenly light; and, having cast off that ancient opinion, they have henceforth had a healthy heart. "For they shall turn to the Lord, and He shall hear them," that is, they who were formerly debarred from God on account of their great impiety ^D will henceforth learn no longer to offer supplications to abominable idols for the things they wish to be done, but to

cry out instead to Him who heals the brokenhearted. And God will not be slow to them; rather, He will be prepared to grant their petitions, being merciful and kind. Therefore, to know God, who is such by nature and in truth, and the Creator and Lord of all, would be the cause of every good thing for every human being. ^A

VERS. 23. *In that day there shall be a way from Egypt to the Assyrians, and the Assyrians shall enter into Egypt, and the Egyptians shall go to the Assyrians, and the Egyptians shall serve the Assyrians.*

The blessed Paul writes concerning Christ, the Savior of us all, that *He is our peace.* For He not only joined those on earth with the heavenly ministering spirits and holy ones, but He also prepared nations to come together with nations. For before this association of one people with another arrived, provinces and cities were separated, and there were frequent uprisings and the incursions of wars everywhere; the prizes and rewards of the victors against the vanquished, and unbridled violence, held sway, and to oppress whomsoever one could in any way whatsoever was considered something noble and, indeed, most admirable. But Christ has become this peace for us as well. ^B For after He illuminated the world with the evangelical oracles and taught all the way of piety, and that they should embrace love toward God and toward one another, those ancient things became obsolete, the old passed away, and new things came to be, just as it is written; for peace prevailed everywhere among the nations. And this, I think, is also what the prophet Isaiah says elsewhere concerning all the nations: *And they shall beat their swords into plowshares, and their spears into pruning hooks, and nation shall not take up sword against nation, and they shall not learn to war any more.* For since all serve under one yoke—spiritually indeed under God, but bodily under the Romans—they live a calm, undisturbed life, free from war, so that having been freed from every fear, even those who were formerly the greatest of enemies ^C agree with one another in unity of mind. For, he says, the Egyptians shall have a way to the Assyrians, and the Assyrians to the Egyptians; *and the Egyptians shall go to the Assyrians, and the Egyptians shall serve the Assyrians,*—not that they cast upon them a yoke of servitude, but that they have them taken and held fast by the bonds of love and enter into the most delightful social unions. By Assyrians, he mentions those who inhabit the eastern region.

VERS. 24, 25. *In that day shall Israel be third among the Assyrians and among the Egyptians, blessed in the land which the Lord of Hosts has blessed, saying: Blessed is my people that is in Egypt, and they that are in Assyria, and mine inheritance, Israel.*

Israel is called the firstborn among the children. But since they acted lawlessly against Christ, ^D they were made subject to the nations, and they were allotted a second rank, as it were.

^A For the time of their conversion is also kept in store for them. For it is written: "When the fullness of the nations has entered, then all Israel shall be saved." Consider, then—consider the third one named among these, among the Assyrians and Egyptians. By the Assyrians, as I was saying, he refers to those who occupy the whole of the eastern land, especially that which lies between the rivers, where they say there are genuine worshipers, and who practice an observance akin and neighborly to that of the Egyptians, so that in their zeal and eagerness for all things good, and indeed in their virtue, they seem to contend on completely equal terms. Hence the God of all says: "Blessed is my people, who are in Egypt and who are in Assyria," and Israel is numbered third. For he adds: "And my inheritance, Israel." And of this, the Word has shown us the cause beforehand; for they killed the Lord, and were turned to the back, as David says, and among the remainder he has become the firstborn.

^B CAP. XX. VERS. 1-4. In the year that Tartan came to Azotus, when he was sent by Sargon, king of the Assyrians, and fought against Azotus and took it, then the Lord spoke to Isaiah, saying: "Go and take the sackcloth from off your loins, and loose your sandals from your feet." And he did so, walking naked and barefoot. And the Lord said: "Just as my servant Isaiah has walked naked and barefoot, three years shall be signs and wonders to the Egyptians and Ethiopians; for thus shall the king of the Assyrians lead the captivity of Egypt and the Ethiopians, young men and old, naked and barefoot, uncovered ^C to the shame of Egypt.

Having finished well the discourse concerning the Egyptians, and having foretold the manner in which they would be called through faith to the acknowledgment of the truth, he again weaves in what is useful and necessary for the salvation of those from Israel; and what these things are, I shall say in brief. For having disregarded the very reverence for the law given through Moses, and having spurned the love toward God, they descended in their great lack of wisdom to the point that they were enveloped in the error of many gods, and served the works of their own hands. Once this had settled into their minds, there was no evil they did not commit. For this cause, ^D the God of all frequently harassed them with wars and battles, now by the neighboring nations, now by the Persians and Medes; who, having made an incursion into Judea, and having laid waste other nations first, often terrified the people of Israel with grave and intolerable fears. But they—though it was their duty to appease the God of all, and to depart from impious pursuits, and rather to change to what is pleasing to Him, and to make apology to Him whom they had grieved, by turning from their baser ways to better things, and thus to seek salvation from Him and Him alone, and to seek the hand that always preserves and defends—this, the poor wretches did not do; but, having begged and solicited aid from men, they sometimes summoned certain neighboring peoples to this, and meanwhile

summoned the neighboring Egyptians, adding iniquity to their iniquity, as it is written, and provoking to anger, by this very thing, God who is almighty. For instance, He said through one of the holy prophets: “And Ephraim was a foolish dove, having no heart; he called upon Egypt, and they went to the Assyrians” (Osee VII, 11). And indeed, through the prophet Isaiah himself: “Woe to them that go down to Egypt for help, who trust in horses, and in chariots. For there is a great multitude in the horses; and they trusted not in the Holy One of Israel, and have not sought after God; and He indeed is wise, and hath brought evil upon them, and His word shall not be made void” (Isa. XXXI, 1, 2). ^B When, therefore, Tanath, the general of the King of the Assyrians, had besieged Azotus and taken it by force (for it was a city neighboring the region of the Jews), the Israelites expected that they themselves would very soon suffer the same things without respite. For this reason, having hired the Egyptian arm, they desired to oppose it to the Assyrian phalanxes to bring them aid. God, therefore, declares their hope to be vain; and He prophesies clearly that they themselves shall be as prey to the power of the Assyrians; and they shall be captured in due time, and shall be in the rank of prisoners of war. For they say that Egypt was under the hand of the King of the Assyrians at different times; and in three successive years, after a battle was joined with it, he took the whole of it by force, and returned to his own country with a vast crowd of prisoners ^C in his train. God therefore commands the prophet to take on the guise befitting and customary for captives—that is to say, nudity and the lack of sandals. For the victors have no great regard for those whom they have captured; and those who have fallen into such misery, whether they be noble by birth according to the flesh or from the common crowd, are wrapped in one and the same garment of wretchedness, having neither clothing nor anything else pertaining to decoration or their own refreshment, but are forced to submit to this contempt according to the caprice of their captors. The divine prophet is, therefore, commanded—as I said—to take off the sackcloth from his loins, and to loosen his sandals, and to walk through the midst of Jerusalem naked and without sandals. And he did this, not ^D being at all anxious about how he might appear elegant or graceful; and he added nothing to the command of God, even though it seemed burdensome and exposed to reproach. But perhaps someone might say: Why did he not rather simply foretell to the Israelites the things that would come to pass for the Egyptians in the course of time? Why did so famous a prophet go about so naked and without sandals, having neglected every proper habit? To this we say that they did not obey the words of the prophets, nay rather, when they predicted future events, they rebuked them, saying: “Speak unto us other things, and announce to us a different error” (Isa. XXX, 10). Hence this prudent man, modest and replete with every virtue, and as it were crowned with the gift of prophecy, and illustrious in contemplation, stripped off the very sackcloth—not, indeed, a soft or splendid garment, but rather one thick and vile—and he even loosened the footwear of his feet, entering in such a habit, that those who see him may wonder at it, and realize the causes

you speak to us, and declare to us another delusion." ^A For this reason, quite plainly, the prudent, orderly man, full of every virtue, crowned with prophetic grace, and conspicuous in his ascetic practice, even strips off his own sackcloth—not a soft garment, but thick and rather cheap—and he also takes the sandals off his feet, and walks in such a guise, so that those who see him, marveling at this very thing, may inquire the causes and, eager to know for what reason he has done this, may be assured that they have a vain hope in men; and it was surely necessary for them rather to desire prosperity from above and to make it their love to seek as a helper the God who has always saved them. Therefore, as the blessed prophet was going about Judaea naked and barefoot, and no small fear was being brought upon those who saw him, "The Lord said," he says, ^B "As my servant Isaiah has gone, naked and barefoot, for three years shall there be signs and wonders upon the Egyptians and the Ethiopians." For as I have already said, when the king of the Assyrians had for three whole years ravaged Egypt, the neighboring Ethiopians, and those dwelling in the land of the Thebans, and had taken many captives, exulting and becoming insolent at the calamities of the Egyptians, then, then the illustrious one is led back home again.

And the Egyptians shall be put to shame, having been defeated regarding the Ethiopians, in whom the Egyptians had trusted; for they were their glory. And the inhabitants of this island shall say: "Behold, we had trusted to flee to them for help, and they could not be saved from the king of the Assyrians; and how shall we be saved?"

The barbarian peoples dwelling near the Thebans—these are the Blemmyes, ^C who are also Ethiopians—are most skilled in the exercise of throwing and hurling weapons, which they dip in a most deadly poison and release against those with whom they are fighting; and if they should touch them, the one struck will die entirely, and, as if bitten by a serpent, will immediately fall. It was, therefore, in the custom and habit of the Egyptians, when war and battle were impending, to hire the phalanxes of the Ethiopians and to boast greatly in them; but they were taken along with them, being defeated by the strength of the Assyrians. Therefore, he says, the Egyptians shall be put to shame regarding the Ethiopians in whom they had trusted. For when these were themselves captured and defeated, those dwelling in this island shall say: "Behold, we had once trusted to flee to them for help, they who could not be saved from the king of the Assyrians; and how shall we be saved?" By "island" he refers to Egypt, because it is surrounded by rivers and encircled everywhere by pools of water. ^D Yet he introduces those who inhabit it, condemning their own hope placed in the Ethiopians. For if they were captured themselves, he says, how could they save those who had trusted in them? It is better, therefore, to hope in the Lord than to trust in man, and as the prophet Jeremiah says: "Cursed is the man who has his hope in man, and leans on the flesh of his arm; but blessed is he who has trusted in the Lord, and the Lord shall be his hope." The prophetic word is always useful to us, and even if this history perhaps does not have a spiritual interpretation, nevertheless, no small fruit comes from it.

For Paul says that these things happened to the ancients figuratively, but they were written for our admonition.

THE VISION OF THE DESERT

^BHaving concluded most beautifully the discourse which, as I said, was held concerning the Egyptians, and having explained when and how they would be called through faith to the knowledge of Him who is truly God, the prophet turns to another vision: that concerning the desert. He does not here make mention simply of land that is desolate and a desert, but he calls Babylon a desert—a city which once had inhabitants beyond number, powerful and most ready for battle, but which was so devastated by wrath sent from above that it remained entirely void of men when Cyrus, son of Cambyses, besieged Babylon. The prophet mentions this elsewhere as well, saying: "Thus saith the Lord to my anointed Cyrus, whose right hand I have taken hold of, to cause nations to hear before him; and cities shall not be shut." He took by force that city which was once arrogant and lifted up against every nation and formidable in battle—I speak of Babylon. The prophet makes mention of it again now, and calls it a desert. ^C And he clearly explains, as I believe, the manner of the wretchedness into which it fell, for two reasons: either to turn the Jews away from the hope they had placed in them—"For Ephraim was as a silly dove," as another of the holy prophets says, "calling upon Egypt, and they went to the Assyrians"—or to console those who were grieved because their region had been devastated, their temple burned, and they had been led captive with their wives and children into Babylon. By this he clearly teaches that God would rise up against those who had devastated them, if they were willing to live according to the law and be genuine keepers of His divine commandments.

Therefore, the prophet provides the account, and the context of the vision has variations of speakers. For sometimes, as an eyewitness of the things to come and a spectator of what has been shown to him by God, he narrates them; and sometimes, by a prophetic spirit, he proclaims beforehand what will happen in the course and lapse of time; and sometimes he introduces the person of the Babylonians lamenting themselves over such bitter and unexpected calamities. ^D Having thus contemplated the expedition of the Persians and Medes and Elamites against Babylon, he says: "They shall ride," and "they shall traverse the desert."

CAP. XXI. VERS. 1. *As a whirlwind of winds passes through the desert.* Raising the dust, and overturning everything. He adds: VERS. 2. *A harsh vision, and a hard thing is declared unto me.* For the mere sight of the enemies is sufficient, and the most powerful multitude of men of war...

^A prepared for war, to strike a harsh terror into the beholders. But he says it is not merely to be seen, but rather, *It is announced to me*, he says; for along with the sight, he was also taught the outcome of the events—it is clear, from God.

*The transgressor transgresses, and the lawless acts lawlessly.* He says that the audacity of the invaders is unrebukeable. For they are not attached to human reasoning toward mildness; nor does any one of them contemplate any of the things that have come to pass, but he acts lawlessly without restraint, and transgresses according to what seems good to him, with no sense of mercy present. For they do not look to mercy, but instead, he says, it is their labor and their concern to act lawlessly and to transgress. He said something of this sort also through the voice of the same one, to the inhabitants of the Assyrians: *Behold, I bring upon you the Medes, who do not reckon silver, nor have they need of gold.* ^B *They will shatter the bows of the young men.* For when God brings wrath upon those who offend, there will be nothing that can provide help. Rather, for those who wish to devastate those against whom they might run, a beast-like mind dwells within them.

*VERS. 3, 4. The Elamites and the messengers of the Persians come against me. Now I will groan and comfort myself. Therefore my loins have been filled with loosening, and pains have taken hold of me, as a woman in labor; I have acted unjustly so as not to hear, I have been zealous so as not to see. My heart wanders, and iniquity plunges me, my soul is set in fear.*

This discourse has the power of personification. For the Assyrian is introduced, and fearing the incursion, and not being ignorant of the enemy phalanxes, and against whom the goal of this war is aimed. For he says, *Not against any other, but against me have the Elamites and the most excellent of the Persians* made their attack. *Therefore I will groan and comfort myself.* For to those who have arrived at the ultimate calamity, it seems that there is a way of comfort: to mourn and wail. For the tear is pressed out from pain. Yet it is a strange thing if the Assyrians mourn, having become always harsh and arrogant, and overly supercilious against all nations, and considering that they have no resistance that is easy to encounter. But those who were so bold and swollen with pride beyond what is human, admit a womanly tear, and prepare mourning for themselves, broken and crushed toward weakness before the trial of the war. *For my loins have been filled with loosening, and pains have taken hold of me as a woman in labor.* But for what cause, O Assyrian, will such things happen to thee? Thou mightest say to the one asking: *Yes*, he says; *for I know that I have offended against the God who rules over all things by much sin.* *I have acted unjustly so as not to hear, I have been zealous so as not to see.* In this, he says, I have wronged myself, because I have practiced much stubbornness, and I have made it a work of zeal not to see; that is, who is the one by nature and in truth God. For I heard the worship of the Jews, I took the holy city by force, I have plundered the temple. I possessed from what I heard a moderate knowledge of the things commanded to those of Israel. Or rather, even the prophet Jonah was sent ^C by God, preaching and saying, *Yet three days, and Nineveh...* ^D

shall be overthrown*; and I, fearing the threat immediately, repented indeed, yet I did wrong again by not listening, and I was careful in my haste not to see what it was necessary to see. For my heart has wandered. And iniquity has made me sink, as it were, overwhelming me. Hence my soul also has been cast into fear, for I have been in extreme dread. These, therefore, may be the voices of the Assyrians. For it is customary for the holy prophets to feign voices and persons for the benefit of the hearers. ^A

VERS. 5. *Prepare the table, drink, eat. Arise, ye princes, take up the shields.*

I have said that the prophetic discourse is very beautifully distinguished at times by the variety of persons: therefore, all who wish to know and interpret these things correctly must observe such things carefully. For the understanding of these sayings will thus be clear, and will have nothing abrupt or difficult about it. He introduced, therefore, the person of the Assyrians mourning among themselves, broken by cowardice, and suffering from an unbearable fear of the future evils. Then he mentions the time when it will come to pass that they are captured and fall into incurable distresses; and he also declares the cause of the wrath that has come upon them. For the blessed Daniel wrote that *Baltasar the king made a supper for his grandees; a thousand for a thousand did he drink.* Then he says that he also impiously offered the holy vessels taken from Jerusalem long ago, and drank from them, both he himself and his concubines and his bedfellows. ^B But this was nothing else than to exalt himself against the divine majesty with a great and proud spirit, and to rise up against the leader and protector of the Israelites, as if he could in no way help his own people. Therefore, while Baltasar was drinking, and yet not mocking the holy vessels: *There appeared,* he says, *an article of a hand, and it wrote upon the wall, Mane, Thecel, Phares*, which writing the divine Daniel interpreted, addressing the Assyrian: *God hath broken thy kingdom, and divided it, and it is given to the Medes and Persians.* It is this history, as I think, that the prophet calls to mind as he addresses the princes themselves, or the grandees, and indeed Baltasar: *Prepare the table, drink, eat. Arise, ye princes, take up the shields*; indulge in luxury, he says, at intemperate tables (for this is a customary way of speaking); be filled, drinking insatiably. ^C What then? Wars shall follow the feast, and your suffering shall not be far off; but from the very drinking bout you shall run to your arms and seek your shields. For it is truly a very grave thing to be exalted against God and to lift up one's mind and spirit against the majesty, than which there is nothing more sublime. For Israel had been delivered to the Assyrians, God imposing the penalty of captivity on account of their supreme iniquity. For it was not fitting for them to come by their own counsel into such stupidity and into these foolish thoughts, so as to think and bring into their minds that they could prevail over the hand of Him who

desires their salvation, and become superior to the ineffable power of God, who is exalted above all things and excels in might. ^A

Verses 6, 7. For thus the Lord said to me: Go, set a watchman for yourself; and whatever you see, report it. And I saw two horsemen riders: a rider of an ass, and a rider of a camel.

It is the custom of the holy prophets, during the time of divine contemplation or visions, as it were to gather and collect their mind within themselves, and with most acute and attentive thought to survey the things shown by God, and, as if having become in a high and secret watchtower, to give ear to the divine words. For one of the holy prophets said: ^B "I will stand upon my watch, and will climb upon the rock, and will watch to see what He will say in me, and what I shall answer to my correction." Therefore, the prophet now teaches that he hears from God: "Go, set a watchman for yourself; and whatever you see, report it." He is not commanded to set some other watchman, but entirely to prepare himself for divine contemplation, and, as a watchman in a high place, with purpose and mind, to survey the future, and to attain the inspection of things by [inner] sight and appearance. "I saw, therefore," he says, "two horsemen riders: a rider of an ass, and a rider of a camel." And that this is so, the ^C Lamentation over the Assyrians will clearly teach. For it said: "Against me the Elamites, and the legates of the Persians come unto me." The Elamites are a barbarian nation, and accustomed to ride upon camels. But who else would the rider of the ass be, if not the chosen and eminent men of the Persians? Whom they say were accustomed to go to battle mounted on mules and in *sciadia* (light carriages), so that no fatigue might enervate them; but when they see the place of battle, then, leaping down from the *sciadia*, they use choice horses. Therefore, he calls him who is carried on mules the rider of the ass. Or even in another way: it is probable the prophet saw the host of the enemies moving on horses, and a multitude of camels and ^D mules following, perhaps prepared for the carrying away of spoils. For he says this elsewhere: "In the affliction and distress, the lion and the lion’s cub: there were also asps and a brood of flying asps, who carried their wealth upon asses and camels." For he called Cyrus the lion and the lion’s cub, and the Persians and Medes under him the asps and the brood of flying asps, that is, those who are wont to run ahead quickly and be carried in the manner of birds; he speaks of those who were from other nations, who were also accustomed by practice and habit to be carried upon camels.

Verse 8. Hear a great hearing, and call Uria into the watchtower of the Lord.

The prophet confessed that he had seen certain ones

^A of these, we have already spoken. Since, however, he has seen them once, he is commanded henceforth to hasten to learn what follows from this incursion, and the terrible accounts of the catastrophe of the Chaldeans. For such a hearing is indeed great in truth. Therefore, the things that befell Babylon were terrible, beyond all speech, and reached the height of evils. For Cyrus captured it in such a way that he rendered it entirely desolate, and destroyed those who were in it, even dragging from the caves those who hoped they could entirely hide themselves. And indeed the God of the universe said to him: "I will give you treasures that are dark, hidden, I will open invisible things to you." ^B There is also introduced somewhere the person of Jerusalem as if addressing Babylon, saying: "Do not rejoice over me, my enemy, because I have fallen and shall arise; for if I sit in darkness, the Lord will enlighten me. I will bear the wrath of the Lord, because I have sinned against him, until he justifies my righteousness, and performs my judgment, and leads me forth into the light; and I shall see his righteousness. And my enemy shall see, and shall be covered with shame, who says to me, 'Where is the Lord your God?' My eyes shall see her. Now she shall be for a trampling as mud in the ways." The day of the smearing of brick, that day is your destruction: at which, clearly, it was devastated and wiped out by the Persians and Medes and Elamites, as I said. "Hear, therefore," he says, "a great hearing," that is, the long and horrible accounts concerning the captivity; "and call Uria into the watchtower of the Lord." They say that Uria was one of those most distinguished in the ministries according to the law. "Call, therefore," he says, "as a witness of the watchfulness, that is, the vision shown to you, Uria, and let him be taught by you the things that are to come." For since those who were less yielding to the narrations of the prophets said: "Speak other things to us, and announce to us another error," ^C on that account, most fittingly, the God of the universe employed those most honored among the Jews as witnesses of the things shown at different times, as though they possessed the spirit of prophecy in a prophetic vision, so that if they were unwilling to comply with their words, they might at least be swayed by those who were adorned and honored among them with the legal priesthood.

And he said: "I stood always by day, and in the camp I stood the whole night; and behold, he comes, the rider of a pair." ^D Having been commanded by the prophet to set a watchman for himself, and to announce clearly whatever had been shown to him by God: "I stood," he says, "throughout the whole day and throughout the whole night. And behold, he comes, the rider of a pair." Who then is he? The Persian and the Elamite, that is, the commander of the army, which is to say, Cyrus.

VERS. 9. And answering he said: "Babylon has fallen, and all its images, and its hand-made things have been crushed to the ground." When the prophet had said: "Behold, he comes, the rider of a pair,"

^A how this incursion was to happen, and that it was not far off, he saw very well; then God answers and says: "Babylon has fallen," that is, the proud and insolent hammer of the whole earth, as Jeremiah says, and which invades all nations in a beastly manner, which lifts its haughty neck, and levels countries and cities to the ground. "It has fallen," he says; that is, it has utterly perished; it has gone away and been trampled, and cast down completely, and is seen lying henceforth beneath the feet of those who have captured it. And all its images and hand-made things have also been crushed. For it is a land of graven images, as another of the holy prophets says; and it trusted greatly in its falsely-named gods; and expecting to be saved by the help from them, it has been trampled along with them, and together with its own objects of worship has been crushed. ^B

"Hear, you who are left behind and pained, hear what I have heard from the Lord of hosts, the God of Israel has announced to us." Israel was carried off as a captive, and served the Babylonians, God permitting this on account of many sins, and allowing him to be consumed by such long calamities. Yet many remained in Jerusalem and in Judea; but they continued groaning and pained, as their country had been ravaged, and the temple itself burned, and Jerusalem itself destroyed by force. Therefore, the prophet usefully weaves into this vision a medicinal remedy for their consolation, and says to them: "Hear, you who are left behind and pained, hear what I have heard from the Lord of hosts; the God of Israel has announced to us." For he knew, he knew that the calamity of the Babylonians would be a cause of joy to them, and that reports about those who had caused their grief—such as their being cut down and overturned—would be a source of consolation to those who had been so devastated. ^C

THE VISION OF IDUMAEA

And I think it necessary to set forth the argument of the proposed vision. For those who read it may understand it in this way and no other. There were, then, two sons born to Isaac, Esau and Jacob; and the one, Esau, was surnamed Edom, that is, "earthy"; for such was his life, and he sold his birthright for a single meal, as it is written. Jacob was a man without guile, dwelling at home; for the sacred Scripture said this about him. And from Jacob, who was also renamed Israel, the Jews have come to be; but from Esau, that is, from Edom, the Idumaeans, that is, the Hagarenes, and these are the Saracens. ^D Therefore the Idumaeans were brothers and kin to those who were from Israel; and the country of the Jews and the country of the Idumaeans were also bordering and adjacent to each other. But neither being kin, nor indeed living in proximity, could secure and foster benevolence between these relatives. For they disagreed, and the Idumaeans, living according to the customs and laws of the Greeks, plundered…

the land of the Judaeans, and dared to commit against them the most shameful acts of all. Indeed, when the Israelites, having unburdened themselves from the yoke of the Egyptian oppression, were returning to the land promised to their fathers, "Moses," it is said, "sent messengers from Kadesh to the king of Edom, saying: Thus says your brother Israel: You know all the hardship that has come upon us; and our fathers went down into Egypt, and we lived in Egypt many days, and the Egyptians mistreated us and our fathers; and we cried to the Lord, and the Lord heard our voice, and having sent an angel, brought us out of Egypt; and now we are in Kadesh, a city on the edge of your borders; we will pass through your land; we will not pass through fields, nor through vineyards, nor will we drink water from your cistern; we will go by the royal road; we will not turn aside to the right hand or to the left, until we have passed your borders. And Edom said to him: You shall not pass through me, OR ELSE I will come out against you in war." Do you see how hard and devoid of all pity the Idumaeans became, and this even toward their own brethren? But their crimes did not stop there; rather, they committed another act that was both impious and savage. For when the land of the Judaeans was taken by the Babylonian, and the temple was burned and the ^B Israel was laid waste, he (the Babylonian) did things beyond all speech against those who lived there. And so, some of those who had been saved from the Persian sword were rushing to take refuge in the neighboring land of the Judaeans, as if to brethren and kinsmen; but they, although they ought to have brought aid as to brothers, and to have pitied them for acting miserably, and indeed to have restored them in a friendly manner, instead fell upon them in a beast-like way, and exercised their cruelty upon the fugitives. Because of this very thing, the God of the universe severely rebuked them through the voice of the prophet Obadiah; for it is written thus: "In that day, says the Lord, I will destroy the wise men out of Idumaea, and understanding from the mount of Esau; and your warriors from Teman will be terrified, so that man may be cut off from the mount of Esau, for the slaughter and the impiety against your brother Jacob; and shame shall cover you, and you shall be cut off forever; from the day you stood over against him, in the day the foreigners were taking captive his army; and foreigners entered his gates, and cast lots on Jerusalem, and you were as one of them." ^C Consider then how they became imitators of the Persian cruelty, and those who expected salvation, and for this reason were going [to them] as to brethren and neighbors, they slaughtered mercilessly. Therefore, when the Babylonians had captured the land of the Judaeans, and were subsequently returning to their own country, they made the devastation of Idumaea a task by the way. For they captured them all very easily, and without any struggle, as the anger of God was hanging over them. And again He said by the voice of Obadiah: "Therefore the day of the Lord is near upon all nations; as you have done, so it shall be done to you; your retribution will be turned back upon your own head." This, therefore, is as it were a brief summary of the argument of the vision that is before us. It is necessary to proceed ^D

to each part, in so far as it is possible to set forth what has been written. ^A

*Vers. 11. Ad me clama de Seir.* This is the voice of the omnipotent God speaking to the prophet, as if the war were to fall upon the land of the Idumeans at any moment, and all who inhabit it are to turn to flight. Seir is a huge mountain of Idumea, upon which an illustrious city of theirs is said to be. ^B As though, therefore, the mountaineers of Seir—that is, the Idumeans—were now on the point of fleeing, He says, "Cry to me," that is, let those who are fleeing from thence come into Judea. For just as they mocked those from Israel who were refugees among them, so, He says, will they be mocked, seeing the same things happen to themselves, and being vanquished by the hand of the Babylonians.

*Vers. 12. Custodite propugnacula, custodiam mane et noctu.* The discourse is as if to the Idumeans, the God of all reproachfully pointing out to them the vanity of their efforts in the labors which they expended in defending themselves against the enemy, while in no way seeking salvation and assistance from Him. For with the incursion of the Assyrians impending, and the approaches to their cities blocked and closed, they were guarding and defending the bulwarks. But the thing was useless to them. For their cities were captured, and there was no one at all who was saved. ^C The discourse from God, then, is adapted to their character: "Yes," He says, "you decide rightly and reasonably, guard the ramparts." Then, as if from them: "I will guard in the morning and by night." "But unless the Lord keeps the city, the keeper watches in vain." For it was necessary rather to seek the help from above and from God, and not to place one’s confidence in stones. For they say that the walls of their cities were so shaken that not one stone was seen lying upon another.

*Vers. 13. Si quæsieris, quære, et apud me habita, in saltu vesperi dormies.* For if you should wish, He says, to seek for defense, seek it from me, who have the power to save, and "dwell with me," that is, be mine and meditate on my ways, separating yourself from the worship of falsely named gods. ^D The Savior says something like this: "He that loveth me, let him follow me; and where I am, there also shall my servant be." When, therefore, the enemy's phalanx is overrunning the entire land of the Idumeans, you will be driven out of your houses and cities, and "you shall sleep in the forest in the evening," that is, you will lodge together with the wild beasts; you will also dwell in the marshes, and thus, finally, you will pay the penalties for your cruelty towards your brothers.

*Vers. 14, 15. In via Dædan, in occursum sitienti aquam ferte, qui inhabitatis regionem Themani, panibus occurrite fugientibus propter multitudinem

^A of those fleeing, and because of the multitude of the wandering, and because of the multitude of the sword, and because of the multitude of those with bows stretched out, and because of the multitude of those fallen in war.

He accuses the Idumeans of having acted impiously, as I have already said, and as through the voice of the prophet Obadiah. For although they ought to have sympathized and come to the aid of the Israelites who had fallen into incurable calamities, they did not do this; rather, they appeared alienated from every affection of piety, stubborn, and more savage than the cruelty of the Assyrians, slaughtering those who were completely unable to escape their hands. Therefore, he accuses them for not doing that which, if they had done, would have brought them praise, saying: "In the way of Dedan, bring water to meet him who thirsts, you who inhabit the region of ^B Teman, meet those fleeing with bread." For it was necessary, he says, it was necessary for you, who possess the southern region—for Teman is interpreted as South—to bring bread and water to those fleeing and wandering in the way of Dedan, and to be eager to perform the duties of charity befitting brothers, as is right, and not to oppose those who are already suffering in a beastly manner, and to assault them in a way, and to aggravate the yoke of those already weighed down by such bitter and untamable calamities. Therefore, it was right to meet the fugitives lovingly. For they were turned to flight, having abandoned their homes and cities because of the multitude of swords and the most cruel bows—and because many had fallen, and those dead among them had become beyond counting.

*Vers. 16, 17. For thus the Lord said to me: Yet a year, as the year of a hireling, the glory of Kedar shall fail, and the remnant of the bows of the mighty sons of Kedar shall be few, because the Lord the God of Israel has spoken.*

He clearly foretells that the destruction of Idumea is near, and as it were, at the doors, and that they will utterly and completely meet with destruction, as the Babylonians burn their cities and ravage the entire region. For he says there shall be one intervening year, and the archers of Kedar—who, he says, were wondrously pleased with themselves in this regard—will fail and perish. But this prophecy will be true. For the Lord has spoken, the Lord God of Israel. And the Truth will not lie at all. He calls it the year of a hireling, exactly and precisely reduced to calculation. ^D For he who endures sweat in servitude, and has bound himself by wages to another, always subtly and accurately calculates the measure of the time of his hire. And this much, as far as the letter and history are concerned, let it be said for now. But applying the force of this discourse to the holy Church and her foster-children, and indeed also to the flocks of the heterodox, we say this: that the throngs of the Greeks very often set themselves against those who are accustomed to think rightly and who choose by nature and truly to worship the Creator and Lord of all. Then, having subjected them to bitter persecutions, they sometimes wrap them in intolerable

pains. Similarly, those who have the poison of unholy heresies in their mind and heart, though they steal the name of Christians and feign a fellowship with us, sometimes surpass the savagery of enemies, and are unloving and cruel. For why are they not proved by their own deeds to be such? But God will not endure them forever, nor will He tolerate those who have hardened themselves against every feeling of humanity and piety, but He will inflict upon them the things that wrath and justice demand.

TOMUS V. THE VISION OF THE VALLEY OF SION.

^B Having foretold the captivity of the Egyptians, Assyrians, and Idumeans, the prophet comes to the holy city itself, that is, to Jerusalem, and usefully foretells the things that will happen to it in due time as a result of divine wrath. He does this so that they might understand that God, the governor of all, is justice itself, or rather that He is justice in substance; and that He does not honor and prize them simply because they were intimately connected with Him through instruction in the law, but rather that He examines what is done in life by each person, distributing good things to those who have established in themselves the habit of virtue, but regarding the lover of vice as a stranger and in no way related to Him, even if he happens to be beloved for the sake of his fathers. The masses of the Jews, therefore, out of great ignorance, thought ^C that they would be completely impregnable to their enemies and that no one would attack them at all, and that they would lead a quiet life flowing with great prosperity, even though they provoked God and had descended into great impiety. For they worshipped idols, and under oak and poplar trees raised shrines and altars where they offered sacrifices to vain gods and performed libations, having wholly spared none of the glory due to the most holy God. And so, through the voice of Jeremiah, He says to them concerning Jerusalem: "And do not say that it is the Lord’s temple, for if you do not thoroughly amend your ways and your deeds, I will make this house like Shiloh." And He reproved them again ^D through the prophet Micah, saying: "Her leaders judged for gifts, and her priests answered for hire, and her prophets divined for silver, and they rested upon the Lord, saying: Is not the Lord in our midst? No evil shall come upon us. Therefore, on your account, Sion shall be plowed as a field, and Jerusalem shall be as a garden hut, and the mountain of the house as a grove of the woods." But that the judgment of God comes sharply against everyone accustomed to sin, the divine Baptist John also made plain to them, saying: "Brood of vipers, who warned you to flee from the wrath to come? Bring forth therefore fruits worthy of repentance, and do not think to say among yourselves, We have Abraham as our father: for I tell you that God is able to raise up children to Abraham from these stones. And already the axe is laid at the root of the trees—

^A therefore, every tree that does not produce good fruit is cut down and cast into the fire. Since Israel then possessed an unbridled impulse toward sinning, and as I just said, was clinging to the fictitious worship of idols, God prefigures by the prophet the captivity of Jerusalem that would come in the course of time, and says:

CHAP. XXII. VERS. 1, 2. What has happened to you, that you have all now climbed onto empty rooftops? The city is full of those crying out; your wounded are not wounded by sword, and your dead are not dead of war.

It seems that he is indicating here the devastation in the times of Jeconiah; he speaks sternly to those from Israel, as people who, even in these very evils and in the most urgent and grave calamities, refused to do that which was appropriate and which would have procured for them benevolence from above. For they ought to have been weeping and lamenting and going up into the house of God, and proclaiming repentance, and asking for oblivion for those things in which they have acted riotously, and seeking from Him alone a helping hand. ^B And He Himself taught this, saying through one of the holy prophets: “Gird yourselves and wail, O priests; lament, you who minister at the altar; enter in, sleep in sackcloth, you who minister to God, because sacrifice and libation have failed from the house of your God; sanctify a fast, preach a service, gather all the elders dwelling in the land into the house of your God, and cry out to the Lord incessantly: Woe, woe, for the day.” These things, then, they ought to have done, and by doing so, to appease Him who is powerful to save. But they, perhaps because they were lifted up and swollen with confidence, did not even think that they ought to do these things; and contrary to ancestral and native rites, they ascended to the high places. ^C But there was wailing everywhere, and lamentations of women and children, consumed by hunger and thirst. For when cities are surrounded by siege, it is necessary that these things happen. Hence He says: "What has happened to you, that you have all now climbed onto empty rooftops?" Why indeed, He says, in such unbearable terrors, and while your total conflict—your entire struggle—is at stake, did you not cry out to God, but rather leapt onto rooftops, even though the act brings you no benefit at all? For this reason also He calls them empty rooftops. Why also is the city full of those crying out? Not, indeed, to God, but crying out in vain, and all but complaining not without reason ^D at the evils that had happened within the doors. The wailing ought to have been toward repentance, the tear ought to have been poured out to God. Behold, He says, before you took up the war, before you seized the sword, before you devised the resistance, the city became full of corpses. It is useful, therefore, and necessary for salvation, for one to know how to perform those things through which one might have a saving God, even if one should be in the midst of bitter calamities. The blessed David therefore sings and says: “O Lord God of hosts, blessed is the man who trusts in You.” It should be known, moreover, that he calls Jerusalem the valley of Sion. For it is a mountain, or rather Zion is on a mountain; [it]

^A and it is situated at the roots of the mountain of Jerusalem, whence he calls it the valley of Sion.

VERS. 3. All your princes have fled, and those who were captured have been harshly bound, and the powerful men among you have fled far away.

The Jewish people, as I said, having abandoned God, the preserver of all things, and trusting in human assistance, expected to be saved. But when the enemies arrived, and the fear of evils had grown and, as it were, ripened, and they had seen the cohorts of the Assyrians already surrounding the region and the holy city, those who were at the pinnacle and held the highest honors leaped down and, just as if a ship were ^B sinking, they swam away, taking leave of the hope of salvation which they had placed in themselves, and they drifted. Therefore all have fled, he says, who formerly promised to save you, and who were thought to possess an irresistible hand; but those who were actually captured have been harshly bound and severely. For Zedekias was captured together with his children; and the Babylonians slaughtered the latter, and having gouged out his eyes, they carried him off to their own land. “Vain, therefore, is the salvation of man,” as it is written; but one must cleave to God alone, crying out that wise saying: “I will not hope in my bow, and my sword will not save me.” For the Lord of hosts alone saves those who love Him, and delivers them from every evil, so that they also say in their joy: “For You have saved us from those who afflict us, and You have put to shame those who hate us.”

VERS. 4, 5. Therefore I said, Let me be, I will weep bitterly; do not labor to console me for the destruction of the daughter of my race, because it is a day of trepidation, and ruin, and trampling from the Lord of hosts in the valley of Sion. ^C

This is the voice of the prophet, all but weeping and lamenting the calamities of his race. And by the fact that he begs those who are powerful to console him, he reveals the magnitude of the wound, that it has no medicine, but rather has been inflicted upon them unendurably, and has a bitter and unmanageable assault. For a day of trepidation and ruin and trampling has been brought by the Lord of hosts. “For who shall turn back the high hand?” For if the incursion from the Assyrians had taken place without anger from above, there would be a very great hope for the weary and faint that they might, at some time, be able to overcome the invaders, with God, the ruler of all, always extending a saving hand to them. But since He Himself is the one who strikes, and the trampling is from the Lord, who is it that will overturn or ^D undo it? “For if He shuts against a man,” he says, “who will open?”

They wander from the small to the great, they wander in the mountains.

Marvel at the vigilance of the one who was inspired by the Spirit. Since he said that the trepidation and the ruin and the day of the trampling were to be brought by the Lord of hosts, lest someone might think that it was in vain that he attributed the divine...

^A indignation to have leaped upon them, he immediately cuts off the suspicion of those who, out of levity, might sometimes think that they had descended into this folly; and he attaches this apology, so that the Creator of the universe might appear to be a just judge. "For they err," he says, "from the small to the great; they err upon the mountains." What this truly means, you shall learn from the very words of God. For the blessed Jeremiah said somewhere: "Dost thou see what the house of Israel has done to me? They went up to every high mountain and to every high hill, and under every shady tree, and there they committed fornication." For, possessing the heights of the mountains, they prepared altars and shrines. Then, having fashioned an idol according to their own whim, they offered sacrifices to it, and having utterly renounced piety toward God, they said to the wood: "Thou art my father," and to the stone, "Thou hast begotten me." Have, then, only a few suffered this? By no means, he says; for they have all fallen away, ^B both small and great. And thus, again, he said to the blessed prophet Jeremiah: "And do not pray for this people, and do not make supplication for them in prayer, for I will not hear. Do you not see what they are doing in the cities of Judah and in the streets of Jerusalem? Their children gather wood, and their fathers kindle fire, and their wives knead dough to make barley cakes for the host of heaven; and they have poured libations to strange gods, so as to provoke me to anger." By a just reckoning, therefore, they are punished. For by attributing worship to the creature and serving the works of their own hands, they have brought the divine wrath upon their own heads. For the net is not unjustly spread for winged creatures, as it is written; and God subjects to penalties him who disgraces His glory and who, with an erring mind, has inclined to every sort of wickedness.

*Verses 6-8. But the Elamites took their quivers, men mounted on horses, and they gathered for battle against thee. And thy choice valleys shall be filled with chariots, and the horsemen shall block up thy gates, and they shall lay open the gates of Judah; and they shall look in that day upon the choice houses of the city, and they shall uncover the hidden things of the houses of the citadel of David.*

He amplifies the narrative and, as it were, paints the assault of war, and strikes the hearers with terror, artfully constraining ^D them and driving them into a narrow strait, so that they might repent; and he speaks of these things as if he already saw the troops present and before the gates. The Elamites are, so to speak, from a Persian city, and are named from it. Some say that those horsemen are Saracens, and that these are mounted archers, most skillful and expert, harsh and inflexible, and knowing not how to pity. And he teaches that they are innumerable, saying: "Thy choice valleys shall be filled with chariots," and that "the horsemen shall block up thy gates," so that those who wish to enter are pressed by wondrous straits and are hemmed in by narrowness. And breaking into every splendid house,

they shall curiously ^A explore, and shall uncover the hidden things of the houses of the citadel of David, that is to say, the wealth of the kings. For those from the tribe of Judah, from which the blessed David was also born, reigned. But this has been said according to history; let us treat of it again. If the ranks of enemies, or of foolish reasonings, or of carnal pleasures, break into the human mind like invaders, they dominate it as if it were a captured city, and they destroy all its spiritual wealth, driving out all piety, and stripping and despoiling it of the illustrious deeds of virtue. Therefore the divinely inspired Scripture says: "If the spirit of the one having power rise up against thee, leave not thy place, for health shall cause great sins to cease." ^B For such passions, when cut short and circumcised, pass almost into nothingness. Usefulness, however, comes from vigilance to those who exercise it; but those who, with a loose and undisciplined impulse, always tend and creep toward the worse, it uproots and shakes by their foundations as they slumber spiritually.

VERS. 9-11. And they saw that they are many, and that they turned away the water of the old pool into the city, and that they tore down the houses of Jerusalem to fortify the walls of the city. And you made for yourselves water between the two walls, inside the old pool, and you did not look to him who made it from the beginning, and him who fashioned it, you did not see.

He again accuses the Jewish people, namely the leaders and those adorned with the highest honors, ^C as having departed from sound reason, and having acted imprudently, not in those things by which ^D the endangered Jerusalem could be seen to be saved, but by those things from which they would further aggravate and exasperate the anger of the omnipotent God assailing them—God, who was held in contempt and disdain, in whom no one now reposed their faith, but the Israelites imagining that they could overcome the hostile hand by human zeal and effort. For they say that, having counted the houses of the city, and then having measured the water kept in store as if by estimation, they perceived that they were many, and they diverted the water of the old pool into the city, so that they might have, as they thought, enough to suffice, even if the time of the siege were to be prolonged. And in addition to this, he says, they made fortifications for the walls by tearing down the houses of the city. *And you did not look to him who made it from the beginning, and him who fashioned it, you did not see.* For it was necessary, he says, it was necessary not to rely on their own resources or arts, but rather to direct the eye of the mind to Him who always fortifies the holy city like a wall. For [Ecl. x, 4] "Mountains are round about it," he says, "and the Lord is round about his people," which was also promised to it by the voice of the prophet, when he says: "And I will be to it, says the Lord, a wall of fire round about, and I will be for a glory in the midst of it." But you did not do this, he says, divine

^A aid, as if you were in no way in need of it, you have foolishly trusted in stone ramparts. But it would have been far better to call upon the unconquerable hand, and to seek to receive those things that come from the gentleness and philanthropy of God, and to name Him Savior and Redeemer, and, being so disposed, to allow the tear of repentance to trickle down.

VERS. 12-14. And the Lord of Sabaoth called in that day for weeping, and lamentation, and shaving off the hair, and girding with sackcloth; but they made joy and gladness, slaying calves, and sacrificing sheep, so as to eat flesh and drink wine, saying: Let us eat and drink, for tomorrow we die. And these things are revealed in the ears of the Lord of Sabaoth, that this sin shall not be forgiven you until you die.

It is true, as it is written: "When an ungodly man comes into the depth of evils, he scorns." That the Israelites had suffered this, one might observe. For, having become terrified by every evil, and seeing the danger looming over them from the cruelty of the Assyrians, whereas they ought, while bewailing their own sloth, to appease God, and to engage in lamentation and the shaving of hair, and the wearing of sackcloth, as the time called for this, they turned completely to the contrary. For as if having become weary, and having, so to represent it, become entirely calloused, they pursued luxuries, and strove to fulfill the works of gaiety, slaughtering calves and sheep, and getting drunk and reveling in ^C luxuries beyond measure, and saying to one another with a desperate, wild, and careless spirit: "Let us eat and drink, for tomorrow we die." For they thought, as is to be expected, that God would not hear such things. But, He says, these things are revealed in His ears; and this sin shall not be forgiven you until you die; that is to say, you shall utterly go down to death and destruction, and that on account of this sin of yours.

It behooves us, therefore, in the days of wrath—that is, when we are broken by the terrors arising from temptations—not to be supine in sloth, but rather to mourn and to draw near with tears to the lover of good, God, and to seek to be shown mercy by afflicting ourselves with the labors of fasting, crying out with the voice of the Psalmist: "Look upon my humility and my labor, and forgive all my sins." And since the prophet says in these passages ^D that "The Lord of Sabaoth called in that day for weeping and lamentation, and shaving, and girding with sackcloth," I thought it worthwhile to interweave into these words the utterances of Micah—or rather, the words spoken by God through the prophet. It is written as follows: "And now says the Lord our God: Turn you to me with all your heart, in fasting and in weeping and in lamentation; and rend your hearts and not your garments, and turn to the Lord your God, for He is merciful and gracious, long-suffering and very merciful, repent-

^Aing over evils. Who knows if He will turn and repent, and leave behind Him a blessing, a sacrifice and a libation to the Lord our God? Sound the trumpet in Sion, sanctify a fast, proclaim a service, gather the people, sanctify the Church, choose the elders, gather the infants sucking at the breasts. Let the bridegroom go forth from his chamber, and the bride from her bridal chamber. Between the foundation and the altar the priests who minister unto the Lord shall weep, and shall say: Spare, O Lord, Thy people, and give not Thine inheritance to reproach, for the nations to rule over them; lest they should say among the nations, Where is their God? ^B Therefore, at that time, when God was calling for weeping and lamentation, and for the shaving of hair and the wearing of sackcloth, they gave themselves over to pleasures, whetting against themselves all the more heavily unto an uncontrollable wrath Him who is able both to destroy and to save.

Verses 15-19. Thus says the Lord Sabaoth: Go into the pastophorium to Somnas the treasurer, and say to him: What are you doing here, and what is your business here? For you have hewn out for yourself a monument here, and have made for yourself a monument on high, and have written for yourself a tabernacle in the rock? Behold, the Lord Sabaoth will cast out and destroy the man, and will take away your stole, and your glorious crown, and will cast you into a land great and vast, and there you shall die; and He will set your handsome chariot for a reproach, and the house of your prince for a trampling, and you shall be removed from your administration and from your station.

Somnas was a treasurer of funds, though it is unclear whether of the sacred funds set apart for the temple, or of the royal ones; but it seems more likely that he was appointed to the collection of sacred funds, and for those things necessary and useful at times for the restoration of the sacred vessels. They describe him as being also of the blood of Levi, and conspicuous for the ornaments of the priesthood. Yet he was a man of great and excessively haughty spirit, harsh to those who offended him, eager for greedy gain and overcome by sordid profit-seeking, a lover of display, and always hunting for honors from men. ^C For this reason, he was, quite justly, detested by God; and so, when Judea was on the very brink of being ravaged, and Jerusalem itself was about to be taken—at the time when the Babylonians had already conquered and carried away Israel captive into their own land—Somnas was building for himself a conspicuous monument, and lavishing upon it the most expensive construction. ^D Therefore, the word from God comes to him. For what does the prophet say? Go into the pastophorium—this was a place in the temple—to Somnas the treasurer, and say to him: What are you doing here? And what is your business here? That is, what lot do you have here? Or how do you remain here? Why then have you hewn out for yourself a monument and written for yourself a tabernacle in the rock? For what will exist? And what is it that hangs over you? Or

with what evils, he says, will you be involved? Behold, the Lord Sabaoth shall cast out and crush the man. For those who were most powerful, along with the common soldiers, and who possessed an excellence chosen above the rest, have gone away, as I said, into captivity. But when he too was led away into captivity, the crown of his priesthood was taken away, and he was thrown out like a useless vessel into a vast land, there to die without any mercy, no longer sitting in splendid chariots as before, but rather cast out, and altogether deposed from the dispensation committed to him and from his rank—that is, from the position in which he presided and ministered to God. ^B

VERS. 20-24. And it shall be in that day, I will call my servant Eliakim the son of Chelcias, and I will clothe him with your robe, and your crown I will give to him, and your power and dispensation I will give into his hands; and he shall be as a father to those dwelling in Jerusalem, and to those dwelling in Judah, and I will give the glory of David to him, and he shall rule, and there shall be none to contradict, and I will set him up as a prince in a faithful place, and he shall be for a throne of glory to the house of his father, and all the glorious ones in the house of his father shall trust in him, and small as well as great, and they shall hang upon him in that day.

The narrative does not yet depart from history. For it is still directed against Sobna the treasurer, who indeed attained the dignity of the priesthood, but who abused it so much, and set himself against all who opposed him, that he was inflamed with an intolerable greed for the belongings of others, so that he had known and meditated upon every kind of indecency whatsoever. Wherefore, upon him being cast out—that is, carried off into a far and vast region—he says: I will call, at that time, my servant Eliakim the son of Chelcias. By calling him his own servant ^C he bears witness to his docility; and that he will bestow upon him the glory of the priesthood, he makes evident by promising to crown him and saying that he will give him the robe, and the dispensation and power—that is, the ability to rule over the peoples under his hand. He has further testified that he will be kind, not high-browed like Sobna, but like a father, faithful and good; and for this reason he shall be established in a faithful place, through him—that is, firmly and solidly preserved and remaining—so that everyone who is distinguished and conspicuous might desire, I shall not say to place his hope in him as in God—for that is far from being the case—but as in a most kind father. For he will preside over and protect both small and great, he says. And he shall be so loved that the peoples under his hand appear to hang upon him. And these things, as I said, the historical account brings to us. ^D But by a more interior and deeper understanding, it seems to hint to us at the mystery of Christ. For the Scribes and Pharisees, indeed, crowned and adorned with the legal priesthood, were by no means docile, but were hard and arrogant, and lovers of money, and [slaves] to purses.

and practiced everything that was hateful to God. For the prophet Isaiah himself says at the beginning of his book: “How has the faithful city, Zion, become a harlot! She who was full of judgment, in whom righteousness lodged, but now murderers! Your silver is dross; your wine-merchants mix wine with water; your princes are rebellious, companions of thieves, loving gifts, pursuing rewards, not judging for the orphan, nor heeding the judgment of the widow.” The Savior himself also rebukes them, saying thus: “Woe to you, Scribes and Pharisees, hypocrites! For you tithe mint and dill and cumin, and have neglected the weightier matters of the law, justice and mercy and faith.” [B ] And what is even more impious than these, they have become the slayers of the Lord. For this reason, they were pushed out of the honors of the priesthood, have been removed from presiding over the peoples, and have been cast out of the administration entrusted to them according to the law, and have become stripped of sacred crowns and the priestly robe; and after them our Lord Jesus Christ has been called our great high priest. For as the blessed Paul writes: “And one does not take the honor to himself, but he who is called by God, just as Christ did not glorify himself to become high priest, but He who said to him, ‘You are a priest forever according to the order of Melchizedek.’” For God, being by nature Lord of all, and receiving worship from all, since He became man, has been called also our high priest. He is said also to receive the glory of David; that is to say, the authority and kingdom over Israel. But by Israel we do not mean entirely the one according to the flesh, but the one perceived by the intellect and in the spirit. For not all who are of Israel, he says, are Israel, nor because they are the seed of Abraham are they all children; but as many as have been justified by faith, having followed the footsteps of the father Abraham, these are his children, and are called children of the promise and Israel. [C ] Christ, therefore, having been revealed as the high priest of all of us, "There shall be," he says, "no one contradicting Him." For the enemy will not profit in Him, and the son of iniquity will not add to harassing Him. And in another way: Israel has indeed contradicted, but the nations have embraced His kingdom. For it is found written by the voice of David, saying regarding Israel: “Deliver me from the contradictions of the people”; but regarding the nations: “You shall make me head of the nations; a people whom I have not known has served me; at the hearing of the ear it has obeyed me. Alien sons have lied to me; alien sons have grown old, and have limped from their paths.” For they have grown old and have become near to destruction, and they possess a mind that is, as it were, broken; they have become alien sons, that is to say, those from Israel. For formerly he was the firstborn, but since they lied to Christ, they have become aliens. For children of perdition and children of hell have they been called from then on. [D ] But when, he says, I shall reveal Eliakim (which is translated "resurrection of God," for God the Word has been raised up for our aid, who also says: “Because...”)

of the misery of the needy and the groaning of the poor, now I will arise,” says the Lord), then, he says, every glorious one in the house of his father shall trust in Him. And what ^A house of the Father of Christ could there be, other than the Church? But if anyone is glorious in it, this person shall have trusted in Christ, and not only one who is glorious, but truly also anyone who might be humble, according to the world, I mean. For the God of all is just and impartial, according to the measure of spiritual age; for some are fathers, but others are still little children, and youths, and adolescents in an intelligible sense.

VERS. 25. *Thus says the Lord Sabaoth: The man who is established in a faithful place shall be moved, and shall fall, and the glory that is upon him shall be taken away, because the Lord has spoken.*

After such a long narrative, a concise and brief speech is brought in, declaring the severity of the divine judgments, as if a king were commanding it to be done with the authority that is fitting. ^B But the force of this sentence again looks, if one wishes, to Shebna the steward; but if one wishes more broadly, to those who perform sacrifices according to the law, you will understand it just as we have already rendered it. For those who seemed to be settled in the security of prosperity (for this is what it is to seem established in a faithful place) have fallen, and have been deprived of the glory that was present to them, with no one providing help, or being able to raise up those who have fallen, because the Lord has spoken. For if he has shut against a man, who, he says, shall open?

THE VISION OF TYRE

CAP. XXIII, VERS. 1. *Wail, you ships of Carthage, because it has perished, and they no longer return; from the land of the Kittians it has been led captive.*

Come, then, again, as much as we are able, let us hasten to set forth clearly the things spoken by God in oracles concerning Tyre; let us first recount the history, and let us make clear in what way it was captured and perished and was led captive, according to what is written. Therefore, when the Babylonians had ravaged Judea, and had burned the holy city itself, and were leading Israel away captive, the tribes of the Gentiles that were neighbors and lived roundabout, opening a bold and unrestrained mouth, ^C attempted to deride the glory of God. For they said that He had not been able to save them, and that even the God who helped them had been overcome by the hand of the Assyrians; and they thought that their own native gods were indeed both stronger than the God of the Hebrews, and that they stood before them and walled them about, and kept them safe from every incursion, and rendered them superior to the Babylonians. ^D And in another way also they were plundering the Jewish nation themselves, partly by lying in wait for and threatening those who were suffering and plundering the survivors, and partly by consecrating the sacred vessels to their falsely named gods, and by forcing those who had been oppressed by them under the yoke of servitude to abandon the worship of the Law, and by almost compelling them by force. Since God said through one of the holy prophets:

^A “And what are you to me, O Tyre and Sidon, and all the Galilee of the Gentiles? Do you return a recompense to me, or do you bear grudges against me? Swiftly and speedily I will return your recompense upon your heads, because you took my silver and my gold, and brought my choice and beautiful things into your temples; and you sold the sons of Judah and the sons of Israel to the sons of the Greeks, so that you might cast them out of their own borders.” Tyre, then, was also taken by the wrath of God in the following manner: for it was an island, with a strait running through the middle and separating it by no long distance from the mainland. But when the Babylonian arrived and sought to capture it along with the others, he ordered the troops under his command to fill in the intervening sea with a mole, and to join it to the mainland, so that it would no longer remain an island. After this had happened, or was expected to happen in a short time, most of the people in Tyre, inasmuch as they followed the pursuit of trade and were accustomed to seafaring, escaped from the island with their children and wives and migrated to other cities and villages. The Babylonians, therefore, rushing in, killed those who remained and captured many, and did what is customary for victors; yet they were not a little grieved to learn that a great number, including those who were far more illustrious among them, had loaded their goods onto ships and fled. The discourse also remembers this history as well as the prophecy of Ezekiel. For the God of all said this to him: ^B “Son of man, Nebuchadnezzar, king of Babylon, made his army serve a great service against Tyre; every head was bald and every shoulder was worn, and there was no pay for him or his army for the harsh service he served against Tyre. Therefore I have given him the land of Egypt.” For after the capture of the Tyrians, the Babylonian transferred the fight to the Egyptian nation. The blessed prophet Isaiah now makes mention of this history, and commands the ships of Carthage to wail. To wail, it is manifest, means for Tyre, because it perished and no longer do they come from the land of the Citians. Some say that the Citians are the Hellenic islands, that is, the Macedonian; others assert that Cyprus is signified by this, as being so named after one of the cities in it. “Wail,” he says, for what cause? Because she is taken captive. But perhaps someone will say: Does he command Carthage, or the ships which are there, to lament for Tyre? For what reason? For the Carthaginians were colonists of the Tyrians; and they boasted of having Tyre as a most noble and most valiant mother among the islands, at least those in the East. They say that even those from the land of the Citians prided themselves upon her, and revelled in the profits of the markets. “Wail, therefore,” he says, “you merchants of Carthage,” or rather the ships, “for it has perished.” And let Tyre also wail, “for they no longer come from the land of the Citians; for she is taken captive.”

^A Ver. 2, 3. To whom have those who dwell in the island, the merchants of Phoenicia, passing over the sea in much water, been made like? The seed of the merchants, as a harvest brought in, the merchants of the nations. To what nations, he says, shall we liken those who inhabit this island? Who has suffered such things, or been so devastated, as these merchants of Phoenicia? For trade was the practice of the Tyrians, and crossing the sea was a matter of study for them, for the sake of profit and gain. When he adds, “the seed of the merchants,” he shows that their native race was ignoble, and that they were sprouted from an evil root, and that their ancestors before them were dedicated and addicted to avarice. He teaches that there were also innumerable peoples who practice this sordid life, when he says: As a harvest brought in, the merchants of the nations. For when grain or ears of corn are reaped in a field, there is a great bringing in of sheaves from every side, and a collection into the threshing floor.

^B Ver. 4. Be ashamed, O Sidon, said the sea; and the strength of the sea said, I have not travailed, nor brought forth, nor have I nursed virgins, nor raised up young men. The Carthaginians were colonists of the Tyrians; but the Tyrians had Sidon as their mother, for Tyre was from Sidon. Yet Sidon was very proud of Tyre as of a brilliant and famous daughter. But when she was captured and brought away captive, then the sea, that is, all the islands by the sea, will say in turn: Be ashamed, O Sidon, for the most beautiful of your ornaments has perished, since it was a very ancient, strong, and most mighty fortress, and most celebrated for its many riches. Therefore the sea will say these things. But the very strength of the sea, that is, she who prevails over the islands—namely Tyre itself—lamenting its own calamities when it sees itself stripped of its inhabitants and deserted by its children, then surely it will say, “I have not travailed, nor brought forth, nor have I nurtured young men, nor raised up virgins.” For I have come to be, it says, in the same position as those who have not given birth at all, nor educated young men, nor virgins, for all have gone down to destruction from the very foundations, and absolutely no one has remained.

^C Ver. 5. But when it is heard in Egypt, pain will seize them concerning Tyre. The prophet was not unaware that, as I have already said, the Assyrian, after the capture of the Tyrians, was going to advance on the region of the Egyptians. When, therefore, he says, these things are heard by the Egyptians, then they too will be utterly and completely pained, not because Tyre has been devastated, but because the evils of war are advancing toward them.

^D Ver. 6. Pass over into Carthage, wail, you who inhabit this island. This is a very solemn manner of speech among the prophets. For he does not literally and truly urge them to depart from the city of the Tyrians and move into Carthage, nor even simply to wail, but it is as if he reproaches those who are fleeing and those who are broken beyond measure by immense cowardice. He says that it is fitting for them to bewail themselves, and

^A both these things are womanly, and more suitable to young men and those already advanced in age. For when war is announced, and it is expected that it will come against the land or the city, all who are in the flower of their age and are mature are prepared for battle, and they exercise their military tactics, and they rage against the phalanxes of the enemy, even if they are not yet present, nor are they prepared. But womanish little men and youths consider flight, and they howl and weep. For the young man and the woman are always somehow ready for fear and lamentations. Therefore, the God of the universe laughs at the unmanliness of the Tyrians. For they flee and howl, they who once held sway in battles, being terrible and difficult to encounter, bold and unconquerable.

VERS. 8. *Hath this your contumely been from the beginning, before she was delivered up? Who hath devised these things against Tyre? Is he weaker, and does he not prevail?*

I have said before that when Jerusalem was sacked, and the very temple was set on fire by the army of the Assyrians, the surrounding and neighboring nations insulted the Israelites as if they were lost and utterly cut off; and they shook their heads at them, and they thought that they had fallen under the hands of enemies, not because of their own sins, but rather because He who saves them had grown weak, and those who had conquered had proven themselves stronger than the hand of God. What then, O Tyrians, he says, ^B is it not the case that before she was delivered up, you committed this outrage against me? Did you not say that my power was lesser and inferior to your gods? Who then, he says, hath devised these things against Tyre? I, evidently, whom you dared to call weaker and powerless. Judge, therefore, easily from the things themselves whether he is inferior to the gods among you, or whether he does not prevail. For I delivered Israel, for having offended against me, to the enemies. But since you abound in gods, and there are many among you who are honored, which of them devised such a plan against Tyre? Who delivered you to the enemies? It is hard, therefore, to learn through the experience itself the things that one ought to suffer. But I think it is necessary for the most prudent to see from afar, with the keen eyes of the mind, what leads to benefit, and not to exult over the saints who are scourged, nor to think that the hand which always saves them has grown weak, but to consider rather that they fall into temptations sometimes ^C when God permits it.

VERS. 9. *Her merchants are glorious, the princes of the earth. The Lord of Sabaoth hath devised to destroy all the pride of the glorious, and to dishonor all that is glorious upon the earth.*

The discourse moves again to the need to strip away from them the arrogance that is in them, and furthermore, in addition to this, their insatiable greed for gain. For, he says, although they are merchants, and enter upon such a shameful and ignoble practice, they have arrived at such glory and pre-eminence that they take for themselves honors most fitting for princes, and they become most conspicuous with crowns of nobility and splendor. But the Lord of hosts, he says, hath devised ^D to break down and to debase the outrage of the glorious,

^A and to bring contempt upon all such. When God ^B determines such a decree for them, and brings upon them a cutting judgment, who is able to offer defense, or who could turn aside the divine wrath? For who shall be stronger than the omnipotent power? Or who shall turn back His uplifted hand, as it is written? Let them not, therefore, he says, think that because they offended their own gods they were brought down from glory to ignominy, but let them understand rather that the judgment of the Lord of hosts has come to pass, against whom they dared to say: He is weaker, and He has no power. Let us therefore also say to those who transgress the law and to those who sin: Do not exalt your horn, nor speak wickedness unholily against God, who is ruler over all things.

VERSES 10, 11. *Till thy land, for ships no longer come from Carthage. Thy hand shall no longer prevail over the sea, O thou that provocatest kings.*

He says, turn your pursuit from the practice of trading to agriculture. For you shall no longer employ the trading that is most agreeable to you, nor shall those come from Carthage who bring you immense wealth, and who flee to your hand—that is, your power. For you shall be able to do nothing at all anymore, although you were once very powerful at sea—that is, having proved most valiant against every island and every city adjacent to the sea, and having provoked many kings. For Tyre was, as I have said, a savage place of old, and terrible both to those far away and to neighbors, and to the leaders of the nations. ^C But the Lord of hosts gave a command concerning Chanaan (that is, concerning the land of the aliens), that He would destroy its strength. For the evils of war have been brought about by the cruelty of the Assyrians, not to Tyre alone, but also to other nations, to the Moabites and the Idumaeans, and to certain others. In general, all who were worshippers of idols, and not of the seed of Israel, are called Chanaanites; and a man is rightly reproached if he hears it said: "You are the seed of Chanaan and not of Juda." When, therefore, he says, the hurts of war shall have reached across all the Chanaanites at once, then some, having perceived and understood the causes of the things that have happened to them, shall say: "Do not proceed any further to insult and wrong the daughter of Sion." For I said that they used to cast reproaches upon Judaea, and to hold the Israelites in derision as captives, and to harass the wretched Jerusalem and Sion—not as if she were despised by God the Savior, ^D but as if she had fallen into captivity and affliction because the God whom they worshipped, and to whom they offered worship according to the Law, had been overcome and weakened.

VERSES 12, 13. *And if thou goest to the Citians, not even there shall there be rest for thee; and even to the land of the Chaldaeans, it also has been laid waste by the Assyrians, its wall has fallen.*

^B And I think that by the wall of the land of the Chaldaeans, he refers either to their leader and king, or indeed to the wall itself, upon which the Babylonians, relying greatly, expected that they would suffer no adversity, and that the assault of the enemy would prove fruitless against them. For it was constructed in such a way that, even if wagons passed in opposite directions, a broad and spacious road could be seen upon it. And hence, through the voice of Jeremiah, the God of all says, shaking the hope of the Babylonians in this very thing: “The wall of Babylon has been widened; being undermined, it shall be undermined.”

^C ♦ *Ululate, O ships of Carthage, for your fortress has perished.*

A song and a lamentation—that which was set at the beginning of the vision—is placed here in the middle; the prophetic word affirms that such voices, celebrated by all, were most fitting to be spoken concerning Tyre. And to howl, O ships of Carthage, [is fitting] because their fortress, that is to say, Tyre, has perished. And the occasion for the matter has been clearly set forth through things that have already passed.

♦ *And it shall be in that day, Tyre shall be forsaken for seventy years, as the time of a king, as the time of a man.*

Tyre had mocked Jerusalem, as though it had been wiped out, and it did not attribute the causes of their sufferings so much to the sloth of the Jews, as to those who had offended God through their arrogance against the Law and His decrees; rather, it thought that their leader—that is, the God of all—had been unable to save them. Therefore, she too was captured for this reason, and reduced to desolation, and she endured a ruin equal [in time] to the captivity of those from Israel. For they remained for seventy years among the Chaldaeans, held by a yoke of slavery ^D that was hardly tolerable. At that time, therefore, Tyre shall be forsaken, that is to say, she shall be desolated; and she shall remain empty of men, and shall continue for such a length of time that it would seem to be the time of a man's life, or of a reign, that is to say, the seventieth year, just as the blessed David chants: “The days of our years in them are seventy years; but as for...

them in might, eighty years; and most of them are labor and sorrow.” ^A

Vers. 16. And it shall be after seventy years, Tyre shall be as the song of a harlot. Take a harp, go about, O city, harlot given over to oblivion, strike the harp well, sing much, that there may be a remembrance of you.

A common and lewd woman, who prostituted the beauty of her body to her lovers, while she is in the bloom of youth and young, ensnares many, and the bloom of her body is as a trap and a snare to those who behold her. But when her age has become more advanced, at that very time, her beauty having withered and faded, as she is useless for this sort of hunting and fowling, she attempts another way to devise sources of income for her wretched gains. For her practice consists in song and melody; for many are charmed while she strikes the harp. Hence, a small and brief remembrance of her past life will exist, and some will praise the beauty she once had in her prime. Something similar, he says, will happen to the Tyrians. For she shall be as the song of a forgotten harlot, and no longer possessing the adornment she had at the beginning. It will be a song and melody to many. For they will remember the things that formerly belonged to her. But do you, O Tyre, like some old and worn-out harlot, take a harp, go about, O city, as one having become like some forgotten harlot. For, as I said, when the beauty of women withers away, those who were once enticed by it, her former lovers, forget her. Strike the harp well, therefore, and sing much, that there may be even some remembrance of you. ^B

Vers. 17, 18. And it shall be after seventy years, God will visit Tyre, and she shall be restored again to her former state, and she shall be an emporium for all the kingdoms of the world, and her traffic and her merchandise shall be holy to the Lord; it shall not be gathered for them, but for those who dwell before the Lord; all her merchandise [shall be] to eat and to drink, and to be filled to satiety, as a memorial before the Lord.

By a just judgment, God, as I said, made the captivity of those from Israel and the desolation of the Tyrians equal in time. But when Cyrus, having with the Persians and Medes forcibly overthrown the Babylonian kingdom, and having ravaged the entire land of the Chaldeans, Israel was released from captivity and returned again to his own land and inhabited the holy city. But God, the Lord of all, without resentment, also turned away His anger from the Tyrians; ^C she again gathered herself, and returned to her former state, and became an emporium and a resting place, as formerly, for all the kingdoms of the earth. But observe the difference. For formerly the profit that arose from trade was gathered only by those who practiced it; and no fruits at all were brought by anyone to God. But when, after the nations were called into the grace through faith, she herself had acknowledged the Savior and Redeemer of all, and a holy temple was built by them, and a divine altar was erected, ^D not to them alone is the profit from the trade now...

the profit from the trade is no longer just for them; but it shall also be sacred to the Lord—that is, as an offering and fruit-bearing, so that they may also eat and drink before the Lord. For previously, those who used to frequent the shrines of the idols and the precincts of the demons would bring sacrifices and celebrate festivals in their honor, for the glory and honor of their own fabrications; for they were still wandering in error. But since, as I have said, they have known the true God, the profit of the trade has become holy to the Lord, and they eat and drink in remembrance before the Lord, clearly dedicating to God the thanksgivings for the things in which they might be prospering. ^{A B}

Cap. XXIV. Vers. 1. *Ecce Dominus dissipabit orbem terrarum, et delebit eum; et reteget faciem ejus, et disperget ejus habitatores.*

I have already said that Jerusalem had been plundered, and that the remaining cities of Judea had been devastated along with it. The nations round about and the neighboring peoples used to mock her as she lay there, and, as they stood there shaking their heads and laughing with wide mouths, they were saying that the God of the Jews had been defeated by the hand of the Assyrians; just as, indeed, the Rabshakeh, full of Persian arrogance, was saying to those sitting on the wall: "Do not let Hezekiah deceive you, saying that God will save Jerusalem from my hand" (IV Reg. xviii, 29, 30). Since, therefore, along with Babylon, the other nations also were railing against the glory of God, declaring that their former leader had been unable to save them, for this reason they too quite rightly paid the penalty for their transgressions and for such ungodly insolence, and were themselves delivered to the Babylonians for devastation. ^C But the prophetic discourse has explained to us the vision concerning each individual nation. For they were all subjected to the upheavals of divine wrath: the Ammonites, the Moabites, the Damascenes, the Egyptians, and those from the desert, the Azotians, the Idumeans, and, in addition to these, Tyre, and finally Babylon itself; and the entire land of the Chaldeans was devastated after the manner of the others, when Cyrus, the son of Cambyses and Mandane, stirred up the Assyrians and the Medes against it. Therefore, having recounted the things brought upon each of the named nations by the divine wrath, the blessed prophet, by means of the words set before us, makes a summary, as it were, of the whole discourse, and calls the destruction that happened to many nations an destruction of the whole world. Hence he says: "Behold, the Lord will destroy the world, and will lay it waste, and will uncover the face thereof." For it is not one or two cities that have fallen, but provinces and nations have been destroyed in the ways already mentioned. He will therefore destroy and lay waste the world, he says, and will uncover its face. For as long as God, the Lord of all, is long-suffering and postpones the punishments, the life of the ungodly is in a way hidden, and the face—that is, the appearance—of each person's life is, as it were, covered and concealed. But when He brings on the wrath and ^D

^A causes the punishment to be imposed, their person is laid bare. For what kind of people they are and have become is shown by the manner of their punishment—if it be true that God will render to each according to his works. I think I ought also to say this: since the prophet named the world and said that it would be utterly destroyed and even come to desolation, some wish to believe that the prophetic discourse moves from a particular indignation to a general one against all men; and they affirm that he clearly foretells those things which are to happen to the world at the time of the consummation. Therefore, we ought to follow their insights and choose to give a twofold interpretation to each of the things spoken. He says, then, that the world will be utterly destroyed and laid waste, and its face will be uncovered, as it were, by the open manifestation of the things done by each, whether good or evil. He adds, "He shall scatter the inhabitants in it." If one wishes to take the force of this interpretation with regard to the nations, you will understand that when the aforementioned regions are brought to desolation, the inhabitants of them are in part scattered and dispersed, and in part have become captives serving those who took them, having left their own fatherland and migrated to others. But if it be taken with regard to the universal judgment, "to scatter the inhabitants in the earth" could signify "to divide," which the Savior will teach clearly, saying: "When the Son of Man shall sit upon the throne of His glory, He shall set the sheep on the right hand, but the goats on the left" ^B. Therefore, instead of "divide," or "separate" the inhabitants of the earth, He has here placed "scatter."

VERS. 2, 3. And it shall be as with the people, so with the priest; and as with the servant, so with his master; and as with the maidservant, so with her mistress; it shall be as with the buyer, so with the seller; and as with the lender, so with the borrower; and as with the debtor, so with him to whom he owes. The earth shall be utterly destroyed and the earth shall be plundered, for the mouth of the Lord has spoken these things.

When peace is flourishing, it is altogether necessary that both cities and provinces be administered according to appropriate laws, both divine and human, and that the ranks of dignity and preeminence be preserved, and wealth be established for the wealthy, and liberty for the free. But if the phalanxes of the enemy should descend, and a city or province should become fuel and material for barbaric cruelty, there will be a confusion of affairs, and nothing will any longer be in order. For the honor of the priests will be ^C void, and the servant and the master will be in an equal position, as will the maidservant and the mistress, the buyer and the seller, the lender and the borrower, the debtor and him to whom he owes; by these are denoted the rich and the poor. For destruction and consumption—that is, spoliation and plunder—pervade all men in the same way. The prophet confirms that what is said is true, by adding: For the mouth of the Lord has spoken these things. But who would not dare to say that the judgment before the divine tribunal will be without respect of persons? For no eminence of authority will save anyone, unless he has the good fruits of a lawful life; nor will riches profit those who were endowed with them, but all of us shall be set before the Judge in an equal and impartial state, whether a man be small or

^A great, rich or poor. For there is no respect of persons with God. Something similar is written in Job: “Small and great is there, and the servant who fears his master.”

VERS. 3, 4. *The earth mourned, and the world is corrupted; the lofty ones of the earth mourned; and the earth acted unrighteously because of those who inhabit it.*

Mournful is the bearing of those who grieve, and the eyes and the cheeks are filled with dejection, and the forehead turns pale. For like fire, sorrow for the dead consumes the human heart. One may see something of this sort befall a city, or land and region, that has been captured by barbarians; for all things become mournful and gloomy, as those within them are consumed by the sword, their houses burned, and they suffer the damages of war. Thus you will understand the earth to mourn, for when it suffers such things, the lofty ones in it—that is, the more distinguished—must necessarily mourn. For those who are most deprived of honor and wealth and other goods, which are accustomed to follow noble and princely men, are afflicted with a heavier sorrow among those who suffer. He says the earth acted unrighteously because of those who inhabit it. For a city is called unrighteous, and often a region too, even if the earth, bereft of sense, knows not how to commit iniquity; but on account of the wickedness of the inhabitants, it undergoes this judgment. You may take this saying again in a general sense. For if, as one of the holy disciples says, the earth and the works in it will all be burned up ^B at the time of the consummation, the face of the earth will be mournful and like one in mourning. Since the earth also [is] unrighteous—that is, because it serves the impious—it is burned. For we look for new heavens and a new earth, and His promises, according to that which is written; and Paul also writes that the creation itself also shall be delivered from the bondage of corruption into the liberty of the glory of the children of God.

VERS. 5, 6. *Because they transgressed the law, and changed the commandments, [and] the eternal covenant, therefore a curse will devour the earth, because they who inhabit it have sinned.*

The discourse recovers again to the precision of the prophecy. For that some may not think that the God of all brings punishments upon any without cause, he joins and adds the causes to the movements of his wrath, and ^C clearly announces the offenses of those who are punished. Therefore the earth shall mourn; for what reason? Because they transgressed the law and broke the eternal covenant. For this reason he says: *And the earth shall be accursed.* For those who inhabit it have sinned. And the prophet seems again, since he has also demanded penalties from Judaea along with the other cities or regions—for it was devastated, as I said—to bring into the center the sins of those who are under the law: *For they transgressed the law*, he says, since the Israelites cared for it not at all, but ^D as if turning to another path

^A and attending to the doctrines and commandments of men. For since we are bringing the general argument—the interpretation of the thoughts—to a conclusion, we say that the God of all created man in the beginning, and he engraved upon him a natural law, schooling him toward the knowledge of both evil and good. And this, I think, is what was spoken by the voice of John concerning the only-begotten Son of God: *That was the true light, which lighteth every man that cometh into the world.* We understand this also to have come about in these last times—I mean, in the days of his advent. For it is written: *In those days, saith the Lord, I will put my laws into their mind, and write them in their hearts.* Therefore, the inhabitants of the earth transgressed this law, which steers us by nature toward the knowledge of good and evil, and they changed the commandments. For though created for good works, they turned toward the desires of the flesh and an earthly mindset. ^B Thus, even the earth has become cursed, for those who dwell upon it have offended the Creator with many and various transgressions.

*Therefore the poor shall dwell in the land, and few men shall be left.* For since, he says, the earth has become cursed because of the very great wickedness that has occurred within it, for this reason they shall be burdened with unexpected poverty and will barely be saved; for few and easily numbered ones shall remain. And thus far, as concerns the letter and the external surface of the history. But regarding the inner understanding, we say again that those who, in every way and altogether, are to be convicted of many crimes before the divine tribunal shall surely be poor, being deprived of the goods from above, ^C and naked of the hope prepared for the saints; for they shall go down to Hades to be punished, and *few shall be left*, that is, those who have pleased God through righteousness and have acquired riches from noble and courageous deeds. And these few are, according to the voice of the Savior: *For many are called, but few are chosen.*

VERS. 7-12. *The wine shall mourn, the vine shall mourn, all who are glad in heart shall groan. The joy of tabrets hath ceased, the insolence and wealth of the ungodly hath ceased, the voice of the harp hath ceased. They have been put to shame, they have not drunk wine, the strong drink hath become bitter to those who drink it. Every city is laid waste, every house shall be shut up, so that none shall enter. Wail for the wine everywhere. All joy has ceased from the earth, and the cities shall be left desolate, and the abandoned houses shall perish.*

The God of all has often accused those of the blood of Israel, inasmuch as they had committed intolerable sins, and though they knew beforehand that they would be punished for this, ^D yet they did not strive to restrain his wrath by the labors of repentance. For he said that the Lord of Sabaoth had called on that day for mourning, and lamentation, and shaving, and the girding of sackcloth, but they made

^A merry and rejoiced, slaying calves and sacrificing sheep, in order to eat flesh and drink wine, saying: "Let us eat and drink, for tomorrow we die." And indeed another prophet says: "Those sleeping on ivory beds and indulging in their couches; those who eat kids from the flocks, and sucking calves from the midst of the herds; who drink filtered wine and anoint themselves with the finest ^B perfumes, and have suffered nothing for the sake of the contrition of Joseph." Therefore, having inclined toward excessive debauchery, they lived in luxury out of season, although it was fitting to bathe their cheeks with ceaseless tears and to ask for the forgetting of their sins. Thus, the evils rising from war have been justly brought upon them; and those who formerly lived in luxury have fallen into misfortunes beyond their expectation. The vine has mourned, and not the plant itself, but those who drink the fruit from it; those who formerly, he says, cheered their soul will wail, and howling will rather be their practice. For the joy of timbrels has ceased, ^C the insolence and the wealth of the ungodly has ceased. And he calls "insolence" that overweening pride, or arrogance. He lists also those things that arise from wealth, he says: both the sound of the lyre and the wine that is bitter to those who once lived in luxury; and cities and houses have become desolate. For all the joy of the earth has ceased. If someone were to contemplate the end of the world, during which the time of judgment shall be, he will say again that all luxury of earthly things shall pass away, and there shall rather be groaning and gnashing of teeth for those descending into Hades. Wealth will be of no service to those who have possessed it; all delicateness shall vanish; bodily things shall cease, ^D and for those who have taken delight in their sins, that carnal pleasure, once so highly desired, shall even result in a bitter catastrophe. For they shall render an account to the Judge of all; for as the most wise Paul writes, we must all be manifested before the judgment seat of Christ, so that each may receive the things done through the body, whether good or evil.

VERS. 13. "As if one should glean an olive tree, so shall they glean them; and if the vintage has ceased, they shall cry out with a voice."

He shows again, as if from manifestations placed before the eyes and most evident examples, the perverse nature of the enemies and their cruelty, as they spare no one, nor do they tolerate leaving anyone immune from the cruelty that is in them. For with a sharp eye they look upon the plant, and those seeking the fruit from the olives; and if anything should fall, they snatch it up greedily and gather it down to the last one. "So," he says, "the enemies shall glean them, destroying them with utter ruin, and even if the vintage ceases, they shall cry out with a voice." As is the custom, because it is natural for this to be done at the completion of a vintage, he also accepts this. For the vintage workers, when they arrive at the end of their labors, shout with joy and, having composed some rustic song, return from the fields. When, therefore, he says, every one of the enemies has gleaned, and leave no one at all [remaining...

^A entirely, then, as when the vintage is over, they shall cry out with a voice, mocking, of course, those who are lying low and have fallen. We say again, looking into the more profound meaning, that at the time of the judgment there will be no one of those who have lived unholily who will be able to escape notice. But those who have lived and conducted themselves rightly and piously shall walk into the abodes above; but the profane and the wicked shall be the food of the all-devouring fire. Precise, therefore, he says, shall be the gathering of such men, and the Savior himself shall teach this, saying: “The kingdom of heaven is like a net cast into the sea, and which gathers of every kind, which when full, they drew up, and sitting on the shore, they gathered the good into vessels, but cast the bad away.” ^B Precise, therefore, he says, will be the inquiry of the unholy, and not one of those who have lived in such a way will be left out; for He who knows the hearts and the reins will point out all of them to the angels appointed for this task.

Those who are left on the earth shall be gladdened with the glory of the Lord.

Having said that there will be a careful investigation of those who were caught in sins, so that no one could escape notice, he does not allow the pious and God-fearing ^C man to be broken and dismayed by these fears. For even if anger is said to pass through all, yet the God of all does not destroy the just with the impious. And He teaches this, saying through the voice of Ezekiel: “Son of man, the land upon which I bring the judgment of blood, even if Noah, and Daniel, and Job were in the midst of it, they shall be saved in their own righteousness, but the land shall be for destruction.” And indeed, the same prophet says to us elsewhere also: that he had seen a man clothed in a long robe, and having a girdle, and six men following after him; and he says of each that the battle-axe was in his hand, and he said: “Go into the city after him, and smite, and do not spare, and do not show pity on the elder; kill the young man, the infants, and the women unto destruction; but upon all those over whom is the mark, draw not near, and begin at my sanctuary.” ^D Since, however, I think we must not leave unexamined the words of the prophet, come, let us say, why does he say that Noah and Job, already dead, and perhaps even Daniel himself, would be saved in their own righteousness, even if the rest of all the earth, against which the sentence of death was brought forth, were being destroyed and ruined? It seems, therefore, that he compares to Noah those who please Him through faith in God; to Daniel, the wise and discerning; to Job, again, those who please Him through that patience—it is evident, that is, in every one of the things worthy of praise. When, therefore, he says, the anger consumes those who are on the earth, not of the Jews only, but also of the gentiles, those who remain and, by the just judgment of God who weighs and balances all that concerns us, have escaped destruction, shall be gladdened with the glory of the Lord. They shall rejoice, obviously, having been saved through the ineffable glory of Him who is the president of the saints,

^A and who fences in the pious with the mercy and grace that come from Him. We shall add to what has been said this, too: for at the time of the consummation of the present age, those who have become lovers of wicked practices will indeed be sent away to Hades to be punished. But those who are left behind—that is, the righteous—will be gladdened together with the glory of the Lord, for they shall be with Christ, who is the glory of God and the Father. For He Himself said: "I have glorified Thee on the earth, I have finished the work which Thou gavest Me that I should do it" (John xvii, 4). And indeed, He Himself also says somewhere: "I live, and my name lives"—surely it shall be filled with the glory of Christ.

"The water of the sea shall be troubled; therefore the glory of the Lord shall be in the islands ^B of the sea, the name of the Lord shall be glorious."

He enigmatically calls the multitude of the nations "water and sea." For it is the custom for the holy prophets to do this. Indeed, the blessed David says concerning the earth and those who are in it: "This is the great and wide sea, there are creeping things without number, small animals with great. There the ships pass through, this dragon which Thou hast formed to play in it" (Ps. civ, 25, 26). And we certainly do not say that his discourse was about things swimming in the sea, nor did he wish to denote the differences of fish; nor do we say that any corporeal and sensible dragon exists in the waters of the sea. But, as I was saying, he indicates to us through these things the turbulence in this life, and the life in this salt-sea, and also the dragon—that is, Satan—who goes about all men and traverses the inhabited world among us, plotting against the souls of the saints. ^C Therefore, he calls the multitude of the nations the water of the sea; and perhaps he calls the cities the islands. And he says that all who are in them will be troubled, with divine wrath leaping upon them. Furthermore, he says that the glory of Christ will be in all of them in a certain way. For they will recognize that they have been laid waste and destroyed by divine nods, and that by the ungodliness within them, they have offended the all-powerful God not moderately; wherefore they have been delivered unto desolation, and everywhere and always they will simulate their own gods, which in no way bring them help. But this was nothing other than the glory of the Lord being raised to great height. The goal of the prophetic ^D foretellings seems, henceforth, to shift to the mystery of Christ, and to make mention of the salvation that is to be through Him. For those who are left on earth, he says, will be gladdened together with the glory of the Lord. "For we have been saved, not by works of righteousness which we have done, but according to His great mercy, and not by being justified through the shadow in the Law" (Gal. ii, 16; Tit. iii, 5). For the Law justifies us not in the least; rather, the grace which is through holy baptism delivers us from sins, and it refreshes and recreates the hope of future blessings, and abundantly makes it fruitful and, as it were, fattens it. For we look forward to being with Christ Himself, who

is the glory of the Father, as I said just now. And since the word of the holy apostles has gone forth from the ends to the ends of the world under heaven, both moving the nations away from the error of many gods and bringing them to grace through Christ, he says that the water of the sea is troubled, that is to say, the peoples under the sun. And they are troubled, speaking a foreign tongue, and withdrawing from their ancient error, and finding a new anchorage toward the knowledge of the truth. On this account he says: "The glory of the Lord shall be in the islands of the sea." By islands, as I suppose, he means the holy Churches of God, which, situated in this world as in a sea, possess the turbulence therein, and yet are carried over it by Christ preserving them, ^B and not allowing them to be shattered by the waves of persecutions. For since he called the nations "sea" in a figurative sense, he prudently lingers on this transition of language, naming the Churches "islands," in which the glory of God is admirable.

VERS. 16. "O Lord God of Israel, we have heard wonders from the wings of the earth; hope to the pious."

The prophet introduces to us in these words the person of those who are left on the earth, and are made glad with the glory of the Lord, and who dwell in these very islands, I mean the Churches, to those who glorify God the Savior of all and say: "From the wings of the earth you have heard wonders," and furthermore, believe that for the pious there shall be a good hope of being justified by Him, and indeed of partaking abundantly of His kindness. And by wings of the earth he seems to name the holy mystagogues and ministers of the sacred things, by whose words, as if on wings, we are all but carried off, and we set our minds on things above, ^C leaping away from earthly things, and casting off our earthy and carnal frame of mind, we have our citizenship in heaven. From these "wings of the earth," thus understood, they say they hear the wonders, namely, those through Christ. For we are initiated by the writings of the holy apostles and evangelists, and learning the divine miracles of the Savior, we have the most solid hope in them, and we trust, and are possessed of a firm and constant affection, and we believe the hope of the pious to be excellent. For we look forward to the kingdom of heaven, and the honors and glory which are destined and prepared for those who love God.

VERS. 17, 18. "And they shall say: Woe to those who transgress, who transgress the law; fear, and the pit, and the snare are upon you who dwell on the earth. And it shall be, that he who flees from the fear shall fall into the pit; and he who escapes from the pit shall be caught in the snare."

Who shall say this? Those who are left behind, after all, on the earth, and are made glad with the glory of the Lord, and those who inhabit the islands, that is to say, the Churches. And to whom shall they say it? To those who transgress the law, that is, to those who have not believed. For if they had believed Moses, they would have believed Christ, for he wrote about Him. See how those who have received the faith, ^D immediately admonish those who reject the law, and

induce the fear of the punishment that will befall them, and terrify them with the dread of what is foretold. "Fear," he says, "and a pit and a snare," that is, every kind of evil is upon you, and there will be no escape from the calamity. But even if one should perchance flee from one of the evils, he will be caught by another, and in every way and altogether he will be captured by one of the evils brought upon him. This is what happened to the Jews after the cross of the Savior, when their land was devastated, and cities and houses were shaken down; it is a long matter to relate ^A each detail, especially to those who are nurtured in the Church and are knowledgeable.

"For the windows from heaven have been opened, and the foundations of the earth shall be shaken. With tumult the earth shall be shaken, and with helplessness the earth shall be made helpless. The earth has inclined and shall be shaken like a fruit-keeper's hut, like one who is drunk and reeling, and it shall fall, and it shall not be able to rise, for iniquity has prevailed over it."

He gives the reason for what was foretold, and that they will fall into bitter and inextricable calamities. For he said, "Fear and a pit and a snare are upon you," and that if anyone escapes the pit, he will be caught by the snare. What then is the cause of this? "The windows," he says, "from heaven were opened," that is, God has looked upon those who are on the earth. For as long as He is patient with those who are accustomed to offend, it seems as if He does not look, and that the heavens are rather closed. But when He looks upon the ways of those on earth, then, and only then, as if windows had been opened, He keeps those who are on the earth in His sight; and inflicting the causes for each one’s offenses accordingly, He fills everything with tumult and fear; and as if from drunkenness, all those who are on the earth are tossed about into every ^B kind of evil. It is wisely added that the earth has been shaken "like one of the fruit-keeper's huts in the fields," because "iniquity has prevailed over it." For as long as those upon it sin in a tolerable manner, the Lord of all holds back the punishments and checks the shaking. But when the impiety of all has become unbridled, there is every necessity that the earth be looked upon by God, and that, as iniquity prevails upon it, it should be in a way drunken and reeling, and be agitated by every ^C kind of calamity.

"And God shall bring His hand upon the ornament of heaven and upon the kings of the earth. And they shall gather and shall shut them into a stronghold and into a prison; after many generations will be their visitation, and the brick shall be dissolved, and the wall shall fall."

This is also a brilliant proof of the Incarnation of the Only-Begotten. For it was necessary, it was necessary, once the Sun of righteousness had shone forth, for that intellectual darkness to be dissipated, which Satan had poured into the hearts of all. For he darkened the minds of the unbelievers, according to what is written, and persuaded them to worship the creature rather than the Creator. For those who were led astray divided up the elements of the world, and some called the sun ^D

God, others the moon, and others yet others from among the stars, according to their own desire. The crowds of the Jews themselves also suffered from this impiety. And so, God once said to the prophet Jeremiah while he was offering prayers for them: "And do not pray for this people, and do not entreat, and do not approach me for them in supplication and prayer, because I will not listen. Do you not see what they are doing in the cities of Judah and in the streets of Jerusalem? Their children gather wood, and their fathers kindle fire, and their wives knead the dough to make cakes for the host of heaven, and they have poured out drink offerings to alien gods, that they might provoke me to anger." And indeed, he also speaks to them through another prophet: "Did you bring me sacrifices and offerings in the wilderness for forty years, O house of Israel, says the Lord? And you took up the tabernacle of Moloch, and the star of your god Rephan, the figures which you made for yourselves to worship them." He will therefore bring, he says, the hand of God upon the host of heaven; that is to say, he will scatter those who worship the host of heaven—I mean the sun and ^B the moon and the stars. It is likely, however, that all idolatry is designated in these things as if by a part. For since Christ has been manifested and revealed, the worship of the elements of the world has ceased. If, moreover, we understand the very ornament of heaven to be the inventor and father of sin—that is to say, Satan—we shall surely arrive at the truth. For it was said concerning him: "How did Lucifer, who appeared in the morning, fall from heaven?" Since, however, because of his ancient glory prior to his fall, he was likened to Lucifer, the prophetic word even now calls him the ornament of heaven. And he says that a hand shall be brought against not only the ornament of heaven, but also against the kings of the earth—that is, those who hold this sublunary globe by force—namely, the worldly rulers of this age, the wicked and opposing powers. For they reigned over the earth, declaring those who are in it to be their own worshippers, and persuading them altogether to despise the love for God. Those, therefore, who reigned by fraud, falsehood, and greed, they shall gather together and shut up in a fortress and a prison. For the power ^C of the Savior cast them down into the prison of punishment, into the inescapable fortress. For the demons, approaching Him, begged that He not command them to go into the abyss. The prophet adds and says that "for many ages there shall be a visitation of them." For from the foundation of the world they occupied a tyranny, and did not cease warring against the divine and secret majesty. Now this madness of theirs was continued down to the advent of our Savior Christ, and after the visitation was made by Him, they were shut up into custody and into a prison; but this they suffered through many ages. He speaks of the brick being melted down, and the fallen wall—perhaps comparing Satan to a wall. For he was powerful in resisting, and like a city most fortified with towers; but when Christ shook it, he was captured and laid low. For he could not sustain or receive His invincible power. But as to the fact that, with Satan destroyed and falling, the trifles ^D of idolatry

have been brought to nothing, and those who formerly wandered have been called through faith to the knowledge of the truth—the Savior Himself, His all-powerful right hand as it were snatching them away, will teach us by saying: "Or how can one enter into the house of the strong man, and plunder his goods, unless he first binds the strong man, and then he will plunder his goods?" It is the custom of divinely inspired Scripture to compare those who are mightiest to walls and cities, just as, indeed, it did toward ^B the blessed prophet Jeremiah; for God said, "Behold, I have made you this day as a strong city, and as a strong brass wall, to all the kings of the earth, and they shall fight against you, and shall not prevail against you, because I am with you to deliver you, says the Lord." It is necessary also to remember that Joshua, son of Nun, having mighty power, overcame five kings of the nations, and having conquered them, shut them up in a cave, and rolled stones against it, obstructing their flight. This was an image of the true obstruction; for the evil and opposing powers which once subdued the world under heaven were shut up into a stronghold and a prison through the power of Christ. And with them, the great and formerly unspeakable wall was also brought to nought—that is to say, Satan. Thus, those who wandered have been called through faith to know, from now on, the One who is truly and by nature the Creator of all things, and God and Lord. It should be known, moreover, that some refer these matters in another sense to the order of heaven, and say that at the time of the consummation the sun will be darkened, and the moon will not give her light. But I think it is right that the interpretation should always correspond to the meaning of the words set forth, in a fitting and very consistent manner.

"For the Lord will reign in Zion, and in Jerusalem, and He will be glorified before the elders."

Sion is interpreted as "high" and a "watchtower," and Jerusalem as "vision of peace." Therefore, the true watchtower, and indeed the vision of peace, might truly be the Church of Christ. For in it, the most sublime contemplation of His divine mysteries is wont to take place, and indeed the vision of peace. We say that Christ is peace, whom we recognize from divinely inspired Scripture, the all-wise Moses writing about Him, and besides him, also the holy prophets. Therefore, with profane and detestable idolatry having been removed, and the worship ^C of the creature put out of the way, and those who through greed had gained control of the world under heaven having been shut up into a stronghold and a prison, and the wall having been melted and shaken from its very foundations, according to the meanings already set forth, the Lord will reign in Zion, and He will be glorified before the elders. I think he calls those "elders" here who are upright and perfect in mind, and endowed with a spirit as if it were hoary, so that they might be able to behold the depth of His mysteries with the eyes of the heart. To these, the wise one also...