A.
Exposition on Joel
Then he adds: "Since you have experienced these things, do not allow them to slip from your memory; but instruct your children who are ignorant of these matters, and command them to transmit these things, as it were, through their own hands to their children, and let the generation that succeeds them receive the account of these things from the generation before it." The blessed David says similar things: "That the next generation may know, the children who will be born, and they will arise and tell them to their own children." And revealing the reason, he says: "That they may place their hope in God." It is thus evident from what has been said that there is one grace of the divine Spirit that inspired the holy prophets. Having thus aroused both the elders and all the others to hear what is to be spoken, he proceeds to recount the entire series of calamities, and says that first of all the palmerworm will come; and that what has not been corrupted by this will be corrupted by the locust; and that whatever escapes this, the caterpillar will consume; and that finally the blight brought upon them will leave absolutely nothing intact B. Some, therefore, have interpreted these things tropologically regarding the Assyrians and Babylonians: calling the palmerworm Tiglath-Pileser, and the locust Shalmaneser; they named the caterpillar Sennacherib; and the blight Nebuchadnezzar, who was the last to wage war, and who utterly devastated the whole of Judea, and led away as captives those who had escaped death. But for my part, while I consider these things to be true, I also suppose that they happened in reality just as they were stated. For the blessed Amos mentions both the locust and the caterpillar, and burning, and blight, as well as fig trees, and olive trees, and vineyards destroyed by palmerworms, and in addition to these, drought and lack of rain. "For," he says, "one part will be watered, and the part upon which I do not rain will wither." The divine Jeremiah also clearly makes mention of this. C It is not, therefore, necessary to interpret the things said only figuratively, since all the holy prophets, without exception, have taught us that the things mentioned above happened just as they are narrated. For so that they might understand precisely that, while paying the penalty for their iniquity and impiety, they were delivered to the enemies rushing upon them, they were deservedly struck also by the corrections sent from heaven: being taught through these things that God, whom they themselves were disregarding, punishes them with both kinds of afflictions. Having, however, predicted sad and harsh things, he brings forward consolation and counsel. D Vers. 5. "Awake, you who are drunk from your wine, and weep; and wail, all you who drink wine to drunkenness." Change, he says, your intemperance and immoderate pleasure into lamentation; foryou will be entirely deprived of that which provided you with joy. A Afterwards he narrates the things relating to the locust, or the Assyrian; for he signifies both, and says, "A nation will ascend upon his land, too numerous to count, and adorned with strength and power." He calls the land of Israel "his land," since he also calls Israel His own people. "Its teeth are the teeth of a lion, and its molars are like those of a lion's whelp." He has said the same thing in different ways, wishing to strike terror with a multitude of names; for he calls the same thing both a lion and a whelp. If anyone wishes to understand them differently, it will not harm the sense; for the locust indeed has smaller ones as if they were whelps following, and enemies bring along with their warriors and champions also those who are less powerful. He also describes the things resulting from these, showing vines being destroyed, and their branches turning white, and fig trees stripped of their foliage, which is what usually happens when a locust descends. And that he does not speak of these things as having already occurred, but as things that will occur, the continuation bears witness.
[8] "For," he says, "lament to me for the bride girded in sackcloth for the husband of her youth." He did not say "lamented," but "will lament," teaching that after the experience they will continually wail, making a bitter grief, such as might happen with a bride in the prime of her youth, seeing her own bridegroom dead.
[9] "The sacrifice and libation are taken away from the house of the Lord." C It is a characteristic of divine Scripture to speak of things that will happen as if they had already happened. It uses this device not only because of the translation of words from one language to another, but also for the confirmation of what is said. For in this way, he says, these things will truly come to pass, so that we perceive them as if they had already occurred, and we speak of them as of things done. And so, concerning these things which he predicted would happen, he urges the priests to mourn again as if they were in the past, since both the sacrifices and libations have failed because of the lack of necessities, and likewise the land because of the barrenness of what comes from it. "In confusion," he says, "also are the farmers, D having labored much upon the land, yet having gathered no fruit." D We see this happening even now. For when the land is unproductive, farmers are accustomed to be suffused with shame, not providing the usual returns to the owners, and being forced to live on charity because of the scarcity of necessities. [11, 12] Describing the calamity more broadly, so that
A he might rouse to repentance those who are suffering from stupor, he orders the very possessions themselves to mourn, since both the barley and the wheat have failed, and the vine is parched; and, in a word, the olive trees, the fig trees, and the other fruit-bearing trees yield no fruit, because they have been deprived of all the moisture that was in them. It must be noted, however, that he is not exhorting the earth and the possessions to mourn as if they were endowed with reason, but rather he is attempting to rouse those who are endowed with reason by means of inanimate things. B He teaches this when he adds: "Because the children of men have brought shame upon joy." For, he says, the cause of this barrenness is the iniquity of men; for on account of it, the things of merriment have ceased, and the things of despondency have been introduced. Therefore, he says, "You too, O priests, take up the garb of mourning, and do not lament only by the altar, but even when you sleep, spread sackcloth beneath yourselves," because such a lack of necessities has occurred that not even the customary sacrifices can be performed.
VERS. 14. "Sanctify therefore a fast, preach a cure, gather the elders," or rather, not these alone, but also "all the inhabitants of the land into the house of your God." And being gathered, cry out, saying: C
VERS. 15. "Woe is me, woe is me, for the day!" By the things said, we are clearly taught that fasting is a salutary medicine for a soul that is in a bad state, able to heal the passions of sin; for which reason he has joined the cure to the fast. "For sanctify," he says, "a fast, preach a cure." He has used "sanctify" for "set apart." For to this end, he says, set yourselves apart, and perform the fast in a holy and pure manner; and as you fast, cry out: "Woe is me, woe is me, for the day!"—that is, on account of the expected day of evils.
"Because the day of the Lord is near, and as misery from misery it will come." (VERS. 16.) "Because before your eyes food has perished, and from the house of our God, gladness and joy." You will see, he says, evils coming one after another, and upon these, others being added; D for this he has called "misery upon misery."
VERS. 17. "The heifers have leaped in their mangers; the granaries have contracted mold from their ointments." He said the heifers leap, not doing this out of satiety, but being oppressed by famine, and cast upon the ground, and striking their feet against the earth. But the granaries, he says, have contracted mold, for the reason that they had not received grain for a long time. But also the wine-presses, he says, have been dug out as if they were useless pits, and if there was anything else suitable for such uses, it has remained neglected, as being superfluous and useless, because there was nothing that could be cast into them. [18] "The herds of cattle have also bellowed," as [index: entries preserved]
A representing the voice of those who lament, because they do not enjoy their accustomed food: then the flocks of sheep did likewise, as the oxen did. But with matters standing thus, I, says the prophet,
VERS. 19. "To thee, O Lord, I will cry, for fire has consumed the beautiful things of the desert, and the flame has kindled all the trees of the field." For it is possible to obtain release from the evils that beset us from thee alone. And by fire it is also possible to understand the enemies, who, like fire, have ravaged all that land; and indeed also the locust, and the rust, and what is joined with them; for these are no less naturally accustomed to destroy the fruits from the earth. And he calls the "beautiful things of the desert" those which were formerly beautiful, but now have become desert because of the calamities that have occurred. For even a little later he says, "The things before it are as a paradise of delight, and the things behind it are as a field of destruction." B Since, he says, we are unworthy to obtain mercy from thee, let the cattle, bellowing and bleating, enjoy some pity, "For the channels of waters have dried up." But the phrase, "They have looked up to thee," he spoke not as of those using reason, but wishing to draw the Lord to mercy, he thus called the bellowing produced by need.
CHAP. II.
[1] After the prophet offered his prayer, again the Lord commands that the trumpets ordered by the Law be sounded in Sion, and that through heralds all be gathered together to the mountain consecrated to God: "For," he says, "the time of punishment approaches." C Which time if one should wish to call a day of gloom and darkness, of mist and whirlwind, he would not err: for such will be the evils in it, that no one will perceive a sense of light, but will presume they are living in darkness and gloom. Then he also describes the type of punishment. "Like the morning, a numerous and strong people shall be poured forth upon the mountains; the like of it has not been from eternity, and after it will not be added, even to the years of generations of generations." By these words he hints at both: both the locust and the cloud of enemies. For both the one and the others covered the plains and the peaks of the mountains D with their multitude. And so, that there had not been another such incursion as that one, he stated indefinitely; but that it would not follow thereafter, he set down with a certain definition: for he says, "It shall not be added even to the years." But he teaches that it will come like fire, and will destroy all things. And, he says, he will bring such a calamity upon the land, that those who look upon it would compare the places that have not yet suffered that destruction to the garden of delights: but the others, after the incursion, to a field ravaged and completely destroyed. For they will perish so thoroughly, that their salvation
A from them will not be possible. By these things, he indicated the incursion of an enemy.
Vers. 4, 5. « As the appearance of horses is their appearance, and as horsemen, so shall they pursue. As the voice of chariots on the tops of the mountains they shall leap: and as the voice of a flame of fire devouring the stubble: and as a people strong and numerous, prepared for battle. » If we understand these things concerning the Assyrians and Babylonians, then we should take that *as* (ὡς), not by way of comparison, but for the purpose of indicating intensity, just as in those words of David: « How good is God to Israel! » (Ps. LXXII, 1), that is, very good; and in other words of the same: « How amiable are thy tabernacles, O Lord of hosts! » (Ps. LXXXIII, 2), that is, very amiable; and that saying: « How great art thou exceedingly! » (Ps. VIII, 4, 9), that is, very great. Thus, therefore, also in this place, interpreting what is said about the enemies, we shall understand that « the appearance of horses » means that they will use many horses and horsemen, and will come with many chariots, with the drivers using such skill that they direct their course even to the mountain peaks and move in the most difficult places just as they would on a plain. But if we wish these things to be said of the locust, we should likewise understand this same phrase, « As the appearance of horses is their appearance », by following experience as our teacher in this matter. For if someone should diligently consider the head of a locust, he will find it very similar to the head of a horse. And it is possible to see it when it flies as in no way yielding to the horse in point of speed, easily alighting on mountains and fields; and furthermore, attacking the crops like a flame devouring stubble. And in its assembled multitude B prepared for battle, it is alike, and when they fly and when they crawl (for joined together they do what they do), it is as if to show a certain shield-formation and military order. C
Vers. 6. « From his face, he says, peoples shall be crushed: and every face shall be as the burning of a pot. » For he will inflict such a calamity upon men that their faces will end up resembling a pot blackened by fire, with famine and destitution bringing upon them this ruin.
Vers. 7, 8. « As fighters they shall run, and as men of war they shall ascend upon the walls: each one shall walk in his own way, and they shall not turn aside from their paths. And each one shall not hold back from his brother. » These things, likewise as what was said above, let us understand as being set forth both concerning enemies and concerning locusts. For it is possible to see locusts, not otherwise than enemies, both scaling walls and walking in the roads: nor do they allow themselves to be pulled away or scattered by any force, but as though by a certain mutual conspiracy they make their attack. D
A “They shall go heavily armed, and shall fall upon their spears, and shall not be destroyed.” Now, the locusts have natural weapons—teeth, wings, and serrated limbs—while the enemies have those which art provides to nature. But he says that both these and those shall use their weapons continuously. For those who wage war, even in the most severe conflicts, are accustomed to take food and sleep while fully armed, fearing the onsets of the enemies pressing upon them. The expression, therefore, “They shall fall upon their spears,” refers to their resting together with their arms. And, “They shall not be destroyed,” means that they shall not be sated with enemies; for neither are locusts sated with food. [9] After these things he adds that the height of walls will not be enough to prevent the enemies from entering, but that they will readily cross over the walls and, like thieves, will enter houses through the windows. This is something we have often seen done not only by enemies but also by locusts; for they penetrate houses not only by flying, but also by climbing the walls and through the window-openings. B
VERS. 10, 11. “Before his face the earth shall be confounded, and the heaven shall be shaken: the sun and the moon shall be darkened, and the stars shall not give their light. And the Lord shall give his voice before the face of his power, for his camp is very great.” It is likely that these things also happen through the events themselves; for he calls the thunder a voice, and we have often seen the eclipses of the sun and moon occur, and the stars at times become very dim due to a certain drought; and the earth also, when it is shaken, reveals the anger of God. But it is also possible to understand these things in another way; for those who are in calamities, as if living in a certain darkness, are not aware of the state of the heavens, nor do they assume the earth to be immovable, nor do they perceive the day in light, nor the night in any moderate radiance, but they suppose that all things have been overturned from their foundations. C To these he adds: “For the works of his words are strong.” Which is to say, No word of God remains destitute of works; for whatever he speaks, this immediately proceeds into action. “For the day of the Lord is great, very great and manifest, and who shall be able to endure it?” Such are the evils, he says, that the God of all will bring upon you, so that these things may become manifest to the entire world. For he has called the day great and manifest because of the report of the evils about to be brought upon all men, which shall spread abroad. But to the evils which God inflicts, no human being shall be able to offer resistance. After these horrible threats, he turns the discourse to encouragement and counsel, saying: D
VERS. 12. “Turn,” he says, “with all your heart, not dividing it into pleasures and prayers, but applying yourselves to fasting and tears.”
A VERS. 13. “And rend your hearts, and not your garments.” That is to say: occupy your minds with thoughts of contrition; soften the stubbornness of your intellect; receive wholesome counsel; and, having abandoned the path of wickedness, set out with the greatest zeal upon the path that leads to God. For there are many fountains of pity and compassion with Him, and in His patience He is accustomed not to execute His threats in reality. He signified this by saying, “And He relents concerning evil”—which means: while terrifying [men] with the threats of punishments, He changes those threats into something pleasing when the deeds of men shift for the better. For the God of all does not will one thing now and another later, nor, like us, does He repent of what He does; rather, while threatening, He has within Himself the mercy which He bestows upon those who repent of the sins they have committed. And while promising good things, He knows who are good and who are unworthy of His gifts; to the former He offers these, while to the latter He gives things contrary to what He promises. For He is accustomed to use both promises and threats for the benefit B of men, so that, fearing the latter and desiring the former, they may embrace a life ordered according to law. The prophet then promises divine clemency with a certain hesitation, in this way also alarming the senseless.
VERS. 14. “Who knows if He will turn and relent, and leave a blessing behind Him, a sacrifice and a libation to the Lord our God?” It is likely, he says, that once the threats are left unfulfilled, He will shower us with the customary abundance of good things, so that we may offer the customary worship to the altar. For by “blessing” he meant the provision of good things. With this hope, therefore, he says,
VERS. 15. “Blow the trumpet in Zion”—gathering the whole people in fasting and the worship of God, so that the entire Church may zealously apply itself to repentance. Let the elders lead the way, and let all ages be present, not even excepting the suckling infants. And those who have recently taken upon themselves the yoke of marriage, leaving behind their wedding feasts, should pour forth the tears of repentance together with the rest of the people. And let the college of priests, at the doors of the temple and before the altar which is in front of its doors, mourning and wailing, strive to appease the God of all with these words: D
VERS. 17. “Spare, O Lord, Thy people, and give not Thine heritage to reproach, that the nations should rule over them, lest they say among the nations, Where is their God?” Here, therefore, he clearly shows that the supplications were to be instituted on account of Sennacherib, for whose sake King Hezekiah also entreated the great prophet Isaiah to perform the embassy to God on behalf of the people. And what follows teaches that the fruits of the earth also—when laid low by divinely-inflicted scourges—
A were harmed. For the Master, having accepted their repentance, promises that He will give them the grain, and the wine, and the oil, and that He will give them with the greatest generosity. For He added: "And you shall be filled with them." That is, you shall enjoy them to satiety. "And I will no longer give you over to reproach among the nations." The gift corresponds to the petition; for since they said in their supplication, "Do not give Your inheritance over to reproach, and do not let them say among the nations, 'Where is their God?'" He provided an answer appropriate to their prayers, saying that He would not allow them to become a laughingstock to their neighbors, but would bestow upon them His providence, so that they too might know, through the things done for you, the power of your God.
20. "And I will drive away from you the one from the north, and I will lead him forth into a waterless land, and I will destroy his face into the former sea, and his back into the last sea, and his rot shall rise, and his stench shall rise, because he magnified his works." He calls the Assyrian the one from the north, whom He formerly drove away from Jerusalem, after killing most of them through an angel, B but after this He made them a prey for the Babylonians, and indeed handed the Babylonians over to the Persians in turn. Therefore, He calls the armies "seas": first, that of the Babylonians, by whom the kingdom that was at Nineveh was destroyed; and the last, that of the Persians. For these, with Cyrus leading, both took Babylon, and slew the most part, and took the others captive. He called "rot" and "stench" the foul odor after death; for as happens in war, the bodies being left unburied, these things also followed. Therefore, with these things accomplished by Me, He says,
21. "Be confident, O land; rejoice and be glad, because the Lord has magnified what He will do." And so that I do not, by enumerating everything, extend my discourse beyond measure, He commands even the beasts to be confident, as the rains will be as usual, and the grass will appear, and pasture will follow in abundance, and C the vines, and the fig trees, and all the other fruit-bearing trees will be teeming with all kinds of fruits. It is clear, however, that He is not speaking to the land and the beasts as if they were rational, but is offering consolation to the despondent from every side. Wherefore, immediately leaving behind the inanimate land and the genera of irrational creatures, He turned to the rational nature.
23. "And you, children of Zion, rejoice and be glad in the Lord your God." For He will provide you with the necessary needs, and will provide the rain in due season, both the former and the latter, D just as you enjoyed before. And such will be the abundance of the produce that the threshing floors will be too narrow to receive the grain, and the wine presses will overflow with wine and oil.
A And teaching clearly that they had endured not only a hostile incursion, but had also been severely afflicted by the locust and other things, he immediately adds:
Vers. 25. "And I will repay you for the years in which the locust, and the bruchus, and the mildew, and the caterpillar, my great army, which I sent among you, have eaten." He called the caterpillar his great army, not because it possesses such great strength as He who "looks upon the earth and makes it tremble, who touches the mountains and they smoke," who "rebukes the sea and dries it up," and is able to do ten thousand things greater than these; but because the ruin brought upon them by it was greater, therefore he called it his great army.
Vers. 26. "And you shall eat, eating and be satisfied, and you shall praise the name of the Lord your God, who has done wonderful things with you." For this is the head of all good things, not to be filled to satiety with goods, but to praise the Giver of goods. To those, however, who are disposed with such gratitude and keep the memory of divine benefits, He promises the future, "that my people shall not be confounded forever." But if the Jews are now in confusion, it is not therefore because God, who cannot lie, has lied in His promises; but they themselves rendered themselves unworthy of the promises, having become ungrateful toward their Benefactor, who called the Master of the house Beelzebub, and killed the heir, and not only did not render the fruits in due time, but even attempted to seize the inheritance.
C Vers. 27. "And you shall know that I am in the midst of Israel, and I am the Lord your God, and there is no one else beside me." For by this very experience you shall learn how, caring for you, I do not disdain to dwell with you, I whose throne is heaven and whose footstool is the earth. You shall also know the weakness of your idols, and that I alone am God, who can both discipline those who sin and have mercy on those who repent. Staying in these thoughts, you shall live in all security, no longer suffering the reproaches of the nations. After having foretold in this way the return, and the casting off of slavery, and the divinely-given freedom, and the crop of the year, and the abundance of fruits, and the casting off of error, and having foretold the rays of the knowledge of God, He also indicates the manifold gifts of the divine Spirit, which, after the incarnation of the Only-Begotten, and the saving passion, and the resurrection, and the ascension into heaven, the God of all granted to the holy apostles, and through them to all throughout the world who have believed.
Vers. 28, 29. "And it shall be after these things," that is, after the return and the knowledge of the truth. "And I will pour..."
out of my Spirit upon all flesh; and your sons and your daughters shall prophesy, and your old men shall dream dreams, and your young men shall see visions. And even upon my servants and upon my handmaids in those days I will pour out of my Spirit." A This was openly and clearly brought to a conclusion on the day of Pentecost, when the divine apostles spoke in other languages as the Spirit gave them utterance; and after this, the grace was distributed through them to all who believed—among whom were the prophets who were at Antioch, and Agabus, who took the girdle of Paul and bound him; and among the Corinthians, those to whom Paul writes: "But if all prophesy, and there comes in some unbeliever or unlearned person, he is convicted by all, he is judged by all, and thus falling on his face he will worship God, proclaiming that truly God is in you." Also, the four daughters of Philip received the gift of prophecy. For what need is there to speak of the divine Paul, who at Miletus spoke to the elders of the Ephesians thus: "For I know that after my departure grievous wolves will enter in among you, not sparing the flock, and from among your own selves men will arise speaking perverse things"? And writing to Timothy, he cries out: B "In the last days perilous times shall come: for men shall be lovers of self, covetous," and the rest. And again: "But the Spirit expressly says that in the latter times some shall fall away from the faith, giving heed to seducing spirits," and the rest. But it is superfluous for me to try to demonstrate the truth of prophecy. For this gift has remained even until our own times, and there are among the holy men who, having a pure vision of the mind, both foresee and predict many things of the future. Having explained in this manner the gifts which the divine Spirit bestowed after the first advent of our Savior, he also predicts the things which are to come before the second advent.
Vers. 30, 31. “And I will show wonders in the heaven and upon the earth, blood, and fire, and vapor of smoke. The sun shall be turned into darkness, and the moon into blood, before the coming of the day of the Lord, the great and manifest.” C This also the Lord predicted in the holy Gospels: "For there shall be, he says, signs in the heaven, and in the sun, and in the moon, and in the stars." And he calls the second advent of our Savior the great and manifest day. For because at his first advent he was born of a poor woman in a cave, and after being born was laid in a manger, and until he began to perform his miracles was unknown to many, D while coming in the
A clouds shall he be seen, with ten thousand myriads leading the way, and a thousand thousands praising him, and to him every knee shall bow, of things in heaven, and things in earth, and things under the earth [u]; and thus, with good reason does he call that day great and illustrious.
VERS. 32. « And it shall be, that whoever shall call upon the name of the Lord shall be saved. » It is opportune here for us to append that apostolic saying: « How then shall they call on him in whom they have not believed? And how shall they believe in him of whom they have not heard? And how shall they hear without a preacher [v]? » For which reason he fittingly added: « For in mount Sion and in Jerusalem there shall be one who is saved, as the Lord hath said, and they that preach the gospel, whom the Lord hath called. » For clearly he has here manifested to us the holy apostles, who were ordered to preach the gospel and to say: « The kingdom of heaven is at hand [x]. » And by saying that he who is saved shall be in mount Sion and in Jerusalem, he signifies that everyone who believes in Him who was crucified there and who accepted sufferings on our behalf, shall obtain salvation.
After the prediction of spiritual gifts, he transferred the prophecy to another subject, prophesying about Gog and Magog, concerning whom the divine Ezekiel also prophesied [y], and he foretells how, having used a vast army after the return, they shall B make war against Jerusalem, with the neighboring nations likely encouraging them to this. For since they had become very famous and conspicuous after the return, because Cyrus (the first king of the Persians) who was then ruling the world, had sent them away with gifts and all honor, and had ordered the divine temple to be built, those who were burning with envy against them gathered together ten thousand crowds from everywhere, hoping to capture the city with its inhabitants. But their hope deceived them: for they perished utterly at that very city, with the Lord fighting on their behalf and causing them to slaughter one another. These things the Lord, predicting through the divine Joel, says:
CHAPTER III
VERS. 1. « For behold, I, in those days and in that time. » Then indicating in what time, he added: « When I shall turn/restore the captivity of Juda and Jerusalem. » For not in the time of spiritual graces, but immediately after the return from Babylon.
VERS. 2. « I will gather, he says, all the nations. » This is, I will permit them to be gathered, and I will not hinder their first counsel and attack; for this is what he says by « I will gather »: for He did not lead them against their will, but he did not prohibit those who were willing to come [z]. « And I will bring them down into the valley of Josaphat, and
A I will plead with them there for my people, and for my heritage Israel, who have been scattered among the nations, and have divided my land. (Ver. 3.) And they cast lots upon my people; and they have given the boys to harlots, and sold the girls for wine, that they might drink. » From this it is clear that other neighboring peoples followed those who led the way. For during the time of the captivity, they divided the land as if there were no longer any master or tiller, and they cast lots, making divisions (of the fields); and those who had escaped the slaughter they sold, converting the money that had been paid as the price into wantonness and luxuries. The phrase, « I will plead for my people, » He placed there to teach that He will demand from them the penalties for the crimes committed against His people. B [4] Then He accuses Tyre and the Galilee of the foreigners (for this is a region of Tyre), because it too was among the number of those who were doing these things, harboring wrath in their hearts against the people. And attributing to Himself the things that had been committed against the people, He says: « Do you render a recompense to me, or do you harbor wrath against me? » For just as when Saul was persecuting the apostles, He said from above: « Saul, Saul, why are you persecuting me? »—calling the things attempted against them His own sufferings—so here, speaking to Tyre, He has taken on the person of the people and referred to Himself the things that were being done against them. He threatens them that He will very soon compensate the iniquity admitted by them against the people with a just retribution. Afterward, He also explains the types of iniquities. [5-8] « For having taken, » He says, « my silver and my gold, and the other things dedicated to me, you have transferred them into the temples of your idols; and the Jews, who had escaped the onslaught of the Babylonians, you have sold to the sons of the Greeks, C looking to this one thing, that you might remove them far from the land that was given to them by me. But I, gathering them from every side, will cause them to recover their own strength, so that they may justly avenge themselves upon you, and bring down your pride, and take you captive, and compel you to serve in the uttermost ends of the earth. [9] From Tyre, He again turns the prophecy to the Scythian nations, and commands them to proclaim to the nations that they should rouse the warriors and set them apart for war: for this is what He called "sanctify." For because the holy man separates himself from impure things, everything that is destined for a certain thing he calls "sanctified." Thus also above, "Sanctify," He said, "a fast," that is, "appoint it." And Isaiah, speaking of the Babylonians: « They are sanctified, and I lead them » (Isa. xiii, 5): D that is, they are set apart for this. [10, 11] He then commands that agricultural implements be transferred to military use, and that the weak person, just