Commentarii in Isaiam

For at the same time they were deprived of the light and of these things. But "Jerusalem" is not found in the others. Rather, Aquila says, "Arise, be enlightened, for your light has come." And Symmachus likewise, and the Hebrew, so that the word is addressed to those who had received the redeemer or kinsman just mentioned, of whom he said that they would fear the name of the Lord from the east and the west. This godly commonwealth, then, is called the city of God, and Jerusalem. For with it first

the choir of prophets and godly men was established. They, always awaiting the coming of Christ, ended their life in a disposition such that he would even descend to death for their freedom. Therefore, as to those sitting in darkness, he proclaims the good news of the coming of Christ's light, so that the word fits both the first coming and the second, concerning which the Savior said: "And they will see the Son of man coming on the clouds of heaven," and what follows; in which he says that he will gather the elect from everywhere by his angels. And again: "But when the Son of man comes in his own glory." Then he speaks about the separation of the godly and the ungodly, as of sheep and goats, the one being handed over to fire, the other being called back into the new age, in which there will be no bodily luminaries, since Christ, the Sun of righteousness, suffices for illumination; when, according to the most holy Paul, "the dead in Christ will rise first, and those who remain, meeting him in the clouds, will be with Christ." To such, then, the word will then say: "Be enlightened, Jerusalem"; or according to the others: "Arise, be enlightened.

And see whether by "arise" he does not clearly indicate the resurrection from the dead, which the light will accomplish, rekindling the dead by its own rays—those who, having risen, will behold his glory. Therefore he now adds: "And the glory of the Lord has risen upon you"—evidently the new city of God, which Christ alone enlightens. For for the impious darkness is reserved, declaring which he says: "Behold, darkness shall cover the earth, and gloom upon the nations. But upon you the Lord shall rise," according to the rest. For it is necessary first that those who are to become spectators of the glory of the Only-begotten of God receive the rising of light—he who is called the glory of the Father. For in him, and through him, and with him is the Father glorified. For seeing the Son, we see the majesty and glory of the Father, who indeed says: "Father, glorify your Son, that your Son also may glorify you." But the phrase "Behold, darkness and gloom shall cover the earth upon the nations; but upon you the Lord shall appear"—some, taking it of the first coming, say that the nations are not about to be darkened, since Christ shone upon the world. For it has been enlightened. But the future tense here indicates the present, that is, "covers." For when Christ first shone upon those from Israel, the nations were still held in darkness, before grace passed over to them. For then, working wonders among the Jews, he displayed his own glory. But some say the phrase "gloom upon the nations" refers to when enemies suffer just penalties. "Kings shall walk," he says, "by your light, and nations by your brightness," indicating the calling of the nations, which came about from their disobedience. And we shall understand two orders of the saved:

of the God-beloved among the Jews, who, having been perfected through faith, did not receive the promises, since God had foreseen something better concerning us, so that they should not be perfected without us; and they were also dwelling in the places of death, awaiting the coming of Christ. Therefore John, having sent, was asking: "Are you the one who is coming, or should we expect another?" Proclaiming to them the good news of Christ's descent to them, he says: Arise, be enlightened. For your light has come—that is, the one you were expecting. This, then, is the first order. The second is that of the Church from the Gentiles, which Paul joined to the first, saying: "So then you are no longer strangers and sojourners, but fellow citizens of the saints," and the things that follow. Among these is "that the Gentiles are to be co-heirs, and of the same body, and partakers of the promise in Christ." With good reason, then, having proclaimed the good news now to the first order, he added: And nations shall walk by your light, showing that the light is common to both—to those before the coming and those after—and the brightness which the cleansing away of all filth produces. For the kings of the nations will also enjoy this, being purified by the power of the divine mysteries, which is indeed seen among us through the works. Then, since he mentioned nations, and kings of nations, he accordingly teaches the former city of God to all those from the nations

saying that those who approach the God-beloved way of life are to be regarded as his own children: "Behold, your children are gathered together," whom he also says will be carried on shoulders. Therefore all who have believed from among the Gentiles have received the promise to rest in the bosom of Abraham. And in many places daughter of Jerusalem, and Zion, designates the Church from the Gentiles, as in, "Rejoice greatly, daughter Zion. Proclaim, daughter Jerusalem. Behold, I am coming, and I will dwell in your midst, says the Lord, and many nations will come to the Lord." And the fact of coming from afar shows that they were once far from the kingdom of Israel, and strangers to the covenants of the promise. "But you," he says, "who once were far off have become near." For as Paul says: "Not all who are of Israel are Israel; but the children of the promise are reckoned as seed." And it was said to Abraham: "I have made you a father of many nations." Concerning which a certain prophet says: "Remember, you who are far from the Lord, and let Jerusalem rise upon your heart." And these, having been persuaded, according to Isaiah, say: "Come, let us go up to the mountain of the Lord, and to the house of the God of Jacob, and he will declare his way, and we will walk in it." But, behold, they have come, he says, that is, their calling is not far off. For they will run as it were at the very feet of the gospel proclamations, without any toil. For they will be carried on shoulders, as infants indeed, being led by the hand through the instruction of the mystagogues. For they are given milk to drink at the beginning, ascending little by little to the full measure of stature, as many as have obtained the regeneration through the Spirit.

Therefore Paul says, "As a nurse cherishes her own children." On this he says: "Then you shall see, and you shall rejoice." And how shall a mother not be glad over children who are saved? But "you shall be afraid" is not found in the other copies. It means "you shall be astonished and marvel," according to Habakkuk, who said: "Lord, I have heard your report, and I was afraid." And what is the occasion of marveling? "For the wealth of the sea shall be turned to you." But Symmachus says: "When the multitude of the sea is turned toward you, and the power of the nations." The passage likens the great multitude of those being saved to the wealth and multitude of the sea. And "powers of the nations" means either those who are powerful among them, or those who vigorously hold to the life according to God, so as to say: "I can do all things in Christ who strengthens me." And "you shall rejoice," he says, also over the flocks of the more imperfect and irrational, whom he likened to camels, "which shall bring you gold and frankincense," indicating the rich in the Church. For the Savior also likens the rich man to a camel, saying that it is easier for a camel to enter through the eye of a needle than for a rich man to enter the kingdom of heaven. But what is impossible with men is possible with God. On this account Jerusalem also was astonished, seeing through the narrow and constricted way those entering into eternal life, as through the eye of a needle, bringing gifts to God as a ransom for their own soul. For a man's own wealth is the ransom of his soul. And Saba is an Ethiopian nation. And Gepha and Midian are likewise barbarous, having regions fertile for camels. Therefore the passage has used the image of these. But that such camels were certain rational beings is clear.

For he says: "And the camels of Midian and Gepha shall cover you; all from Sheba shall come. Bringing gold and frankincense, they shall bring them, and they shall proclaim the salvation of the Lord." For how do camels proclaim the salvation of the Lord? These are men, then, bearing frankincense—the spiritual fragrance of theology—and gold—bodily prosperity. The paradox, then, is that the beast-like souls of the rich, likened to camels because of the animal's burden-bearing, prolific nature, and crookedness, and because of their surpassing usefulness, proclaim the salvation of the Lord. And further he says that the sheep of Kedar shall be gathered together, meaning the more simple rational souls. Such is the saying: "Go to the lost sheep of the house of Israel." And: "My sheep hear my voice." And in Ezekiel he says: "Behold, I will seek out my sheep," and having said the following things he adds: "And they shall know that I am the Lord their God, and they are my people, the house of Israel, says the Lord. And you are my sheep, and you are men, sheep of my flock, and I am the Lord your God." These things, then, concern Israel, but now he says that the sheep of Kedar, being of foreign stock, shall be gathered together, and the rams of Nabaioth. And Kedar is translated "darkness." It is said to be around the desert of the Saracens. And Nabaioth is another land, alien to Israel. By the rams are indicated the most prominent of those from the nations who are turning back, who even now offer gifts, dedicating themselves to God, and attending to the ministry of the altar, through whom the Church of God is glorified.

But some say "camels upon camels" means they will come, either bringing what they have and honoring God with what is at hand; or that they will not come one by one, but in herds, bearing fruit to the glory of God—that is, the fragrance that comes from good works, and spiritual wealth. From among these, some who had attained an evangelical disposition also stood at the head of peoples, proclaiming the salvation of the Lord. And there shall come, he says, the sheep of Kedar and the rams of Nabaioth. That is, their sacrifices too shall be acceptable when they draw near through faith. And you might call, he says, sheep and rams those men who are weighed down with good things and who embrace gentleness, through whom the house of God is glorified—not through smoke and blood, as the ancient temple was, but through spiritual worship. And the Savior too, recalling this saying, declared: "My house shall be called a house of prayer, but you have made it a den of robbers." Whenever, then, it has become a house of prayer, then it has been glorified. Scripture deliberately, as if speaking to infants, addresses those from Israel and provides the promises from things familiar to them, while at the same time indicating something intelligible along with the bodily sense. For it was a matter of great importance to them to see foreign nations bringing gifts. So it charms them by lisping things dear to them. For it promises things familiar, as to children, by which it might gently urge them toward piety, as we are accustomed to do with children for the sake of instruction. And perhaps these things would have come upon them even bodily, if they had received Christ. Therefore some have expounded it in this way as well:

Take back your former light, Jerusalem, which you extinguished through negligence, and by which you were honored above the rest who were darkened, so that you might become an example of piety to nations and kings; but if you are unwilling, the light of Christ will pass over to the nations. Therefore, he says, lift up your eye to God, and you will see those gathered in the dispersion escorted by those who hold them. And he promises gold, and the things from the nations to those who are enamored of these things, if they wish to be pious. So much for these matters. But having spoken to the old Jerusalem, to the pious commonwealth, to the mother of the new and according to Christ commonwealth, he now brings on the following words in her person, as she says: Who are these that fly like clouds? Paul made this clear when he said: "We shall be caught up in clouds, to meet the Lord in the air, and so we shall always be with the Lord," that is, having been joined to the choir of those who succeeded in the former people, who also, beholding the flight toward them, marvel at the multitude of those being saved from the nations. But some say that this is the person of the Church, marveling at the gathering from every land through faith of those pressing on with eager course, and as it were flying; that is, that having abandoned the earthly and lowly mindset, like clouds from the sea, far from worldly tumult they become lifted up. And he calls them doves with nestlings, because the net of the divine preaching gathered to the faith not only the elderly, but also the young, and daughters together with their mother. And as the Church marvels, the one casting the net states the cause of the matter:

Islands waited for me, meaning the islanders, and the ships of Tarshish. Scripture calls the Indian regions Tarshish. They also say that Tarshish is a city of Cyprus. And "they waited for me" means they received my yoke, by which he makes clear the gathering of the nations, as they bring forth the most precious things among them and are called Christians, since the name of the Lord has become holy among them, and the Holy One of Israel is glorious. And being one and the same, he is both Lord and holy and glorified. To him, therefore, not to idols as formerly, they offer not altogether material things, gold and silver, but faith and the brightness that comes from every virtue. He also says in the Psalms concerning Christ: "The kings of Tarshish and the islands shall bring gifts; the kings of the Arabians and of Sheba shall bring gifts, and all the kings of the earth shall worship him." These things, then, if "Who are these that fly like clouds?" is said from the perspective of the Church. But if from the perspective of the ancient God-fearing commonwealth, then from it would also be the saying "Islands waited for me," that is, the Churches, since reading the promises in the prophets to the Fathers, they were awaiting them. They waited for me, then, expecting to obtain the same things. And "ships of Tarshish" hints at bodies, on which souls swam through this mortal life. And Tarshish is the land of the Philistines. Therefore it has been said somewhere concerning the unbelieving Philistines: "With a violent spirit you shall crush the ships of Tarshish." But those were being crushed. Here, however, the children of the old Jerusalem, those from the nations who have come to her, are said to come to her from afar with their very ships.

That is, when their very bodies have been changed to something better. "For this corruptible must put on incorruption, and this mortal must put on immortality." They will therefore come with their very bodies, bringing with them the deeds of virtue, called silver and gold. For Paul, understanding this, says: "If anyone builds on the foundation gold, silver, precious stones." But some have taken the "Who" as spoken by the prophet, as one beholding things to come. Others take it as expressing wonder at the multitude of those bringing them back to Jerusalem. For he likens their multitude to thick clouds and to doves with their young. And it is similar to what has already been said: "But where were these for me?" What the prophet saw, then, he says. This is what Micah too said he would do, having endured nothing to speak to Ahab for pleasure. But having said: "I see the people on the mountains, as sheep having no shepherd," so now he says that all will come, escorted, and as it were carried on shoulders to Jerusalem, as to a city consecrated to God. And he calls the ships of Tarshish those who come from Tarshish, which lies in India, of which he also makes mention in Ionia. But these things will be for Jerusalem not because of her, but because of God, who has determined to establish the promise to the fathers through his own greatness. In addition to these things it has been said: "And strangers shall build your walls"; which is also seen now; for Gentiles lead the Churches, fencing them about with their own teachings, so that an alien word may not have a place for plotting. And their kings, he says, shall stand by you.

And now indeed the rulers of the Roman ranks, and the fear of kings, restrain those who plot against the Churches; that is, "station" signifies obedience. For they yield to the sacred ordinances, and they deem the preaching of the Church worthy of all account. And these things, they say, can also be found in history—Cyrus rebuilding Jerusalem, and after him Darius. And Alexander too, when he beheld the sacred host, changed his anger into veneration. For because of my anger I struck you, and because of mercy I loved you. For I struck you, the city that professed to worship God, delivering you to enemies because of the multitude of those who acted impiously within you, so that even prophets and the devout tasted of the wickedness of the rest. And now, because of those who do right within you, I have loved you, the anger of God being reckoned thus to wrath, but to their sins. For God brings even judgment itself through goodness, so that from the things in which, having sinned, they were punished, they may know what things they will enjoy when they have done right. For if the one who is without anger punishes for the sake of benefit, for which reason he is also said to be angry, how much more will he have mercy, being the very fountain of goodness, when we act righteously? And he adds, showing that of the love

Its fruit is great freedom from fear and peace, through which your gates will be opened continually. According to the historical sense, then, he says, You will fear no enemy. But according to the spiritual sense, the gates of the city of God are the introductory and elementary teachings set before all who run to piety continually. Therefore he said that a power of nations would be brought in to you—those able to say, "I can do all things in Christ who strengthens me." The eminent among them are kings, those worthy of the heavenly kingdom. And through God all have their entrance into the knowledge of the Son. For he says, "No one can come to me unless the Father who sent me draws him." And indeed, according to the historical sense, rulers and kings of the Romans make their entrance into the Church. But those who did not serve you, he says—that is, the city of God—with the fairest and saving servitude, will perish. For whom faith does not save, unbelief destroys. And to you will be brought the fairest and loftiest plants of Lebanon. And the mountain of the foreigners nourishes trees suitable for building. Understand such to be those from the nations who have practiced worldly wisdom, who adorn the Church with the equipment of reason, through which the holy place of God is glorified, and the place of his feet—that is, the Church, which nurtures very many heads both lifted on high by virtues and giving forth the fragrance of Christ, heads that are far removed from the corruption of worldly-mindedness, which is precisely what belongs to the pine and the cedar. For Scripture is fond of likening the multitude of the saints to such plants. For David also says: "And bread strengthens the heart of man.

The trees of the field will be satisfied, the cedars of Lebanon, which you planted." And Paul also says: "We are God's field." But some say that Scripture calls the nations Lebanon, just as it calls Jerusalem Carmel. For Samaria's mountain is like that of the foreigners. It shows, then, according to the historical sense, the wood provided for the rebuilding; but according to the spiritual sense, the dispositions of the righteous. Then it shows that those who of old humbled the Church with persecutions will change to worshiping the God who is in her. For many such have been. But some say that Jerusalem was humbled when it raged against Christ. But since the remnant has been saved, she has become the mother of the nations. For the Romans who humbled her ran to the faith of these. And then, he says, you will be called the city of the Lord, Zion. For the Church is the city of God, about which David says: "Glorious things have been spoken of you, O city of God." But some say, Then, when the fullness of the nations comes in, and all Israel will be saved. For then the two will become one body of peoples. For while the people from the nations has not yet been joined to the former Israel, it is not possible for those alone to be called all Israel, mutilated as they are by the second rank of the new Israel. But both will then obtain the one salvation that is with God. But some have interpreted it historically, that when the city is so disposed, those who sinned against it will be ashamed, considering what they did. For they also weighed down the yoke of the elders, and showed no mercy to the infant, so that Jerusalem is henceforth called the city of the Lord.

For just as she has been rejected because of impiety, so when she returns to herself she will be a world—not only for that generation, but also for those after it. That is, since when one member suffers, all the members suffer with it, when the branches of the cultivated olive tree that had transgressed were cut off, those who were then devout are said to have been left behind and hated, since there was no one to help. But when those from the wild olive tree filled their place, and the two peoples were joined together, by the power of the Savior the fullness of those being saved was established, and one city from both came to be—the one called Zion—and to her, once perfected, the things that follow are promised. Some say that she was humbled because of her audacity against Christ, but that she will be saved when she recognizes him again. Then the words that follow: "I will make you an eternal exultation, a joy to generations of generations." For where there is hope of incorruption in the Church of God, and of endless life, and glory, and kingdom, and heavens, what place would she have for dejection? And you shall suck, it says, the milk of the nations. He speaks of the common mystery, and of the elementary teaching of those reborn in Christ through faith. Some say that this and the following things indicate the fruitfulness of the nations, and the dedications and royal provisions given even now by those in power. Others say that kings are those worthy of the beatitudes, to whom the Savior promises the kingdom of heaven. Some also say that according to the historical sense wealth is signified, which kings and rulers brought to God in her—to God, who chose her out from her enemies and restored her again to rule. For I am the Lord who saves you, it says.

For by grace and love for humanity the remnant of Israel has been saved, so that the nation descended from holy fathers should not perish utterly. Know, he says, in addition to what has been said, that there will no longer be need of idle wood (for these are fuel for fire), nor of stones, that is, of foolish souls. But you will have things more honorable than these. For the men of old, bronze and counterfeit, and in their ways harder than all iron, having been changed into gold and silver, will fit your building according to God; and those more senseless than wood will become for you instead of bronze and iron, contributing together to the building. But some say that he wishes to say that all things will be changed for the better, the education in the law yielding to that through Christ, which is as much better as gold is than bronze. For bronze is gold-appearing, yet it is not gold. And iron is silver-appearing, because of its gleam, but it is not silver. Therefore Paul calls the knowledge in the law, compared with that through Christ, rubbish, while the teaching of the Scribes and Pharisees, being mythical, may be likened to wood and stones; which teaching in Christ is as much better as bronze is than wood, and iron than stone. For the former are easily pounded, while the latter, besides being bright and precious, are also unbreakable. For a right life together with true doctrines is handed down; for this reason Paul also calls the power of the mystic teaching of certain people wood, hay, and stones. But some have also rendered it according to the letter, that for a pious city every kind of material will be given as of equal value with the dishonorable. For this is not impossible for God.

But when these things have thus come to pass, your rulers will thereafter live in peace, having called them bishops by foreknowledge. And the phrase, They shall live in peace and in righteousness, was fulfilled in part, according to, "We know in part, and we prophesy in part," evidently in the present life. "But when the perfect comes, that which is in part will be done away." Which is the end of Christ's kingdom, when all unrighteousness has been abolished, and every crushing and misery. For no enemy will be left thereafter, nor even the memory of evil, according to, "Pain and sorrow and groaning have fled away." But since the first were cast out, he raises up others as bishops and rulers, making peace toward God and honoring justice, whatever that which has already been spoken may be: "And I will bring my hand upon you, and I will burn you unto purity. But the disobedient I will destroy, and I will remove all the lawless from you, and all the proud I will humble, and I will set your judges as at the first," and the things that follow these. And the Savior also says to the teachers of the Jews: "The kingdom will be taken from you and given to another nation that produces its fruits." But some say, according to the letter, that the rulers together with their subjects will honor justice, and will obtain peace from wars, so that one who fears enemies or wild beasts flees to it. And your walls, he says, will be called salvation. Again, salvation in the Hebrew has Jesus. For he is the one who also walls around the Church. And your gates shall be a carving, which Aquila calls a hymn, and Symmachus a praise.

For through these things is the entrance of the God-fearing commonwealth, those who draw near being taught to hymn God. But some say that the walls and gates are the teachers, who wall the Church about with their life and doctrines, and bring in those who draw near. And the carving, because their word is exceedingly beautiful and fashioned in truth. But this might also be understood

of Christ. For the entrance is through him to the Father, who is also the carving, as it were the form and impress of the Father's substance, and the radiance of his glory. But also, the sun shall no longer give you the day, nor shall the moon shine for you by night. For neither in night nor in sensible light shall those of the new age be. For the Savior says: The sun shall be darkened, and the moon shall not give her light. For their light and glory is God—becoming, for the more perfect, in place of the sun, and for those below, in place of the moon, giving his own rays in proportion to their capacity, fulfilling in deed the beatitudes through which he said: Those who mourn shall be comforted, and those who weep shall laugh. Wherefore he adds: The days of your mourning shall be fulfilled, all unrighteousness having been done away. As therefore one chosen he shall inherit the land promised to him, the land promised to the meek, in which is also the heavenly city. And such is my people, a shoot of my planting.

For every plant that my heavenly Father did not plant will be rooted up." But being the work of his hands, he will inherit the land, when also the one who is few in number in the present life will become thousands, according to the saying, "Know that you have authority over five or ten cities." So then, as it were, they will become commanders of a thousand of those being saved. And the one who is now least will become a great nation. Such is Paul, saying: "To me, the least of all the saints, this grace was given," who will rule over the greatest nation before God. But, he says, the appointed time for these things will come, when these things will happen through my Synagogue, when he will send the angels and gather the saints from the ends of the heavens, and will make one city from the two peoples, such as the saying, "that there may be one flock, one shepherd." But some interpreted the things concerning the sun and moon in relation to the present age. For even if the sun withdraws at night and the moon by day, nevertheless the divine and intelligible light which the Savior supplies through the Spirit to those who believe will be unquenchable, and they will need no sensible light for the illumination of the mind toward the knowledge of God and the practice of virtues. Therefore he says: "I am the light of the world. Whoever follows me will never walk in darkness, but will have the light of life." And the phrase, "And the days of your mourning will be fulfilled," since despondency is proper to sinners, who expect fire and darkness, but the righteous rejoice in hope, having set aside the mourning of their sins. Therefore he adds: "All your people will be righteous.

For Christ justifies the people of the Church by grace, whose planting we are, since he grafted us into the good olive tree. Now, then, in this age the glory of the saints is hidden, but in the age to come the least will lead the many, at which the saints rejoice, saying: "He subjected peoples to us, and nations under our feet." And this will be, when I also gather them, having come down from heaven, and they will be caught up in clouds to meet me. But some have rendered it thus: that when impiety has ceased, you will no longer reckon light primarily to the sun and moon, but to their Creator, having his truth shining upon you. And the mourning of your captivity will cease, when you receive back your land. And it is fitting that those compared to plants render the fruit owed. For God is the one who planted, and evidently also the one who tends, things which contribute to the glory of God. He also foretells their increase into a multitude, as God gathers them and makes the few many. CHAPTER 61. 11. The Spirit of the Lord is upon me, because he has anointed me; he has sent me to proclaim good news to the poor, to heal the broken in heart, to proclaim release to captives, and recovery of sight to the blind, to call a year of the Lord acceptable, and a day of recompense, to comfort all who mourn, to give to those who mourn in Zion glory instead of ashes, an anointing of gladness to those who mourn, a garment of glory instead of a spirit of despondency, etc. He who, after the gospel promises, said, "I, the Lord, will gather them in due time," now says that for this reason he has been anointed by the Lord, namely to gather them.

And observe the Lord being anointed by the Lord with the Holy Spirit, so that the Godhead is understood in the Trinity. For being Lord and God by nature, according to his humanity he is anointed by the Father with the Spirit. He is therefore neither a mere man, since he is Lord, nor without flesh, since he is anointed, but the same is God and man, not in the same respect; being therefore from David, he is said to have been anointed. For he has already said that upon the one from the root of Jesse, clearly the Christ, the Spirit has rested. For it was not said that he was anointed with anointing like the ancients. Otherwise he would have had nothing exceptional. And yet David said: "Therefore God, your God, has anointed you with the oil of gladness beyond your companions." But as one who has already become man he says, "For this reason he has anointed me." And he added the reason. And he foretold it also when he said, "In due time I will gather them." As God, therefore, he supplies the Spirit to creation, but as man he receives it. Therefore, according to Luke, when he came to Nazareth he entered the synagogue, and opening Isaiah he found this very passage, and having rolled it up he said: "Today this Scripture has been fulfilled." For at that very time it happened that he was also baptized, and the Spirit descended upon him in the form of a dove; after which, having been tempted, he came to Nazareth and declared that the Scripture had been fulfilled. But some, as has been said, say that "he has anointed me" refers to the time of his birth. However, after the baptism he appears proclaiming the kingdom of heaven (which was to preach good news to the poor) and setting forth the beatitudes. And he healed the broken in heart, treating them with promises, and saying:

Blessed are those who mourn, for they shall be comforted. And blessed are those who weep, for they shall laugh. And to those held captive by the customs of demons he proclaimed release, saying to the disciples: Go, make disciples of all the nations, baptizing them—evidently for the forgiveness of sins. These were also sick with blindness, serving the error of polytheism. Therefore in the preceding passages the Father said: Behold, I have set you as a light for the nations, to open the eyes of the blind, to bring out from bonds those who are bound. And they were also poor, having fallen sick with the want of every good thing, having no hope, and atheists in the world. Unless, then, he means that to the poor in spirit has been granted the abundant supply of his gifts. And the crushed are otherwise those who have a weak and easily broken heart, so as not to be able to resist the assaults of the passions, but serve them like captives; and what is said will also fit those from Israel. For there was not on earth one who did good, not one, until one. Therefore all, being sons of night and darkness, have become children of light. For the day shone through for them, and the sun of righteousness rose, and the bright morning star arose. And he says that he has been anointed and has called the acceptable year of the Lord, thus calling the time of his incarnation, during which, living on earth, he provided the light of day to those who came to him. For such a year belongs to the sun of righteousness. But perhaps he indicates the age to come, to which he was sending up the things of his own teaching, when No sun, no moon, but the Lord shall be to you, he says, an everlasting light?

Therefore the year is called the Lord's, as being enlightened by him, and acceptable, or, according to others, of good pleasure. For that is the year pleasing to God, the same being also a day of recompense, when those who have toiled in the present life receive their rewards. But some say the acceptable year is that in which he was crucified. For then we became acceptable to God and the Father, having borne fruit through him. Therefore he spoke concerning the grain of wheat: "If it dies, it bears much fruit." And again: "When I am lifted up from the earth, I will draw all to myself." Therefore also, having risen from the dead, he said: All authority has been given to me in heaven and on earth, sending the disciples to the nations, and the baptism, through which, having received forgiveness, we have become partakers of his divine nature. For those who were received obtained the acceptable year, concerning which Paul says: "Behold, now is the acceptable time; behold, the day of salvation, and of recompense," which was the time of the incarnation, in which he rendered to those who believed the promises held in hope; which the law through Moses did not have, confining rewards to the present life, speaking of length of days, and the good things of the land, and release from wars, wherefore also Zechariah says: "Jerusalem shall be inhabited as a fruitful place, from the multitude of men and of the cattle that are in it." And again: "Old men shall yet sit in the streets of Jerusalem, each holding his staff in his hand because of the multitude of days, and the streets of the city shall be filled with boys and girls playing." But the Savior stores up the rewards for the future. And you might say that the recompense also took place in the time of the incarnation.

For he brought down the strength of the devil who trampled us. Therefore, from David, the person of those who have been redeemed, having given thanks, adds: "Because you have done my judgment and my cause, you sat on the throne judging righteousness. You rebuked the nations, and the impious one perished." Concerning him again he says: "His sin will be sought out, and it will not be found." And the Savior also says: "Now is the judgment of this world, now the ruler of this world will be cast out." And he says that he has been anointed and has comforted all who mourn: "For blessed," he says, "are those who mourn, for they themselves will be comforted." But he will also give glory to those who mourn for Zion. For the saints among the Jews mourned the fall of the people. Such was Paul, saying: "that I have sorrow and unceasing grief in my heart for my brothers, my kinsmen according to the flesh," for whom he even prayed to become anathema. And to these, then, he will give glory, and instead of ashes, which they sprinkled on themselves in entreating God on their behalf, an anointing of gladness, and a glorious robe, in return for the fact that they had become despondent over them. But some say that those before the coming of the people mourned their sins, who also awaited the one who justifies the impious by faith, being holy and knowing the prophecies. At any rate, Simeon, having taken the Christ as a child in his arms, confessed to see "a light for the revelation of the nations, and the glory of your people Israel." And Zechariah, the father of John, that he had visited and wrought redemption for his people. And Nathanael says, "We have found Jesus, whom Moses and the prophets wrote of.

Therefore consolation through Christ has been given to them in their mourning. And the anointing signifies the cheerfulness of gladness. And Christ was given to them also as glory; or, as some say, since they have been appointed leaders and teachers of it; and being children of the Synagogue of the Jews, they became fathers. To which David says: Instead of your fathers, your sons were born. And indeed Paul wrote to his disciples: For in Christ Jesus through the Gospel I begot you. And in another way also they received glory, sometimes hearing: Heal the sick, cast out demons, raise the dead; and sometimes: You are the light of the world. Then he says: And generations of righteousness shall be called the planting of the Lord for glory, evidently those who will be deemed worthy of the acceptable year. But Symmachus, instead of "generations," says "strong ones." For those from the nations are called a chosen race, a holy nation, a people for possession. And generations of righteousness are those in Christ, which also conquers that in the law. "For unless your righteousness abounds more than that of the Scribes and Pharisees, you shall not enter into the kingdom of heaven," which they accomplished by becoming strong, as Symmachus rendered. And a planting of the Lord, as a husbandry of God, concerning whom David sang: "Planted in the house of the Lord, they shall flourish in the courts of our God." And Paul also says: "I planted you, Apollos watered, but God gave the growth." In agreement is also this: "The righteous shall flourish like a palm tree." And they shall build the eternal desolate places: the souls of the nations formerly desolate.

That is, some say, the multitude indicates those called through faith, so that there is need of other cities that will come to be in the deserts; that is, the churches that were formerly deserts of piety. And strangers shall come, shepherding your sheep. For since the former shepherds were cast out (to whom a prophet says: "O shepherds of Israel, do the shepherds not feed themselves? Do the shepherds not feed the sheep?" to whom the Savior said: "The kingdom of God will be taken from you and given to a nation producing its fruits"), in place of these, Gentile shepherds were appointed. Here he clearly sets forth the change of the law, and of the priesthood according to it, since those from Levi no longer serve as priests. For their silver was rejected. Therefore those from the Gentiles have become both plowmen and vinedressers. Since, then, those who believed are called a chosen land in many places of Scripture, and a vineyard, and a garden, analogously he calls them plowmen and vinedressers. So it is not by their own seizing that they have the honor, but rather they have been called by God. And the shepherds according to the law were called farmers of the vineyard, about whom the Savior says: What will the Lord of the vineyard do to the wicked farmers? To them, then, in place of these, the prophet says: But you shall be called priests of the Lord, ministers of our God. Who are these but the vinedressers of the Church, who also devour the strength of the nations? or, according to Aquila, their wealth. For no food is so fitting for the shepherds of the Church as the strength of the nations saved through them. And these would be those who displayed strength through endurance in the testimony of martyrdom for the truth.

But also, he says, you will be admired in wealth. And we shall understand the wealth of the nations, from which Paul writes to the Corinthians: "I thank my God through Jesus Christ, that in everything you were enriched in him, in all speech and all knowledge, just as the testimony of Christ was confirmed in you, so that you are not lacking in any gift." But some say the strength of the nations means the honors that come from the most powerful, who would be those called from the nations, or that the word from you will prevail over the power of the nations, or over the illustrious things among them, or over those who have cultivated worldly wisdom. For having prevailed over these, they were glorified. For the boast of teachers is those saved through their own mystical instruction; and such as these will inherit the earth, having prevailed over all things—not only Judea, like those who were formerly given as an inheritance by Joshua the son of Nun, who was a type of the true Jesus, who made the second and better inheritance, about which he says in the Psalms: "Ask of me, and I will give you the nations as your inheritance, and the ends of the earth as your possession," which he distributed to his own disciples, sending others to different places, rejoicing in him, and wearing gladness as a kind of crown, not having their recompense in temporary things, but in goods that remain forever. And these things will be, he says, because I love righteousness, but I hate the plunder that comes from the injustice of the wicked demons who long ago plundered human souls. Therefore I poured out my grace not only on Jews but on all. But instead of "to the righteous," all the rest translated it "in truth.

So that their labor will not prove false, but will truly be preserved for them as well. But some say that these were the cause before they were driven out—shepherds rejoicing in greed, who, while enriching themselves unjustly, as the prophet says: "Treasure up for themselves ungodliness and misery, and pass them on to others." Indeed Solomon said that wealth gathered unjustly will be vomited up. And concerning this company David also says: "Nevertheless, he is troubled in vain. He treasures up, and does not know for whom he will gather them." And in another way, the labor of the Jewish teachers was given to those from the nations, according to the saying: "The kingdom of God will be taken away from you, and given to a nation producing its fruits." To whom also I will make an everlasting covenant—not the commandments of Moses, but the mystery of the new covenant, or the hope that has no end. Then he says: And their seed will be known among the nations—not the physical seed, in which the Jews take pride, but the rational seed of the Church, which is known to all, as having its growth from God. For seed means either the teaching or the disciples, as is fitting

To understand, who even from the very appearance are known through their good works, that they are disciples of the saints, being a seed blessed by God. Such are the divine communities of monks, concerning whom Paul says: "But those who belong to Christ Jesus have crucified the flesh with its passions and desires;" who themselves also will rejoice in the Lord, as having become a seed of such people, concerning whom he said: And everlasting joy shall be upon their head. But some say that the whole passage can be understood as spoken also from the prophet himself. For since he spoke of the surpassing love of the Master for humanity, that he would transfer all things to the better, "It is not my word," he says, "but the inspiration of the Spirit, which appointed me for the proclamation of the good things that are to come to those who will be in poverty, so that having received healing of the soul they may return from the captivity that is according to it, which is also the true captivity. For Daniel and the three children were in captivity bodily, having their mind unenslaved; or rather even their body, since neither fire nor beasts touched them. And an acceptable year of the Lord, in which the soul will change for the better, providing fruitfulness to the farmer of souls, just as the yearly yield of seeds that sprout in winter, grow in spring, and are perfected in summer. To whom instead of mourning he proclaims good news of gladness, and of both captivities that held them, who will also rebuild the most of the things that have been destroyed, and will have the foreigners in the rank of servants, praying to serve the Israelites who are consecrated by the word of piety.

For it shows that each priest can belong to God, both the sheep sacrificed at home and the prayer of each one offered to God through words. Therefore, devoted to godliness, they will receive offerings from the nations, being rich and admired; and instead of the ancient land they will inherit another land, appearing as others in place of others, and being friends. For I am the Lord of righteousness, hating not all plunder, but what comes from injustice. For I also love those who plunder the kingdom of heaven. But those who plunder unjustly will depart stripped of their plunder and will pay the penalty for them. But the righteous, having become good stewards of what they have received, will enjoy both present and eternal goods, when, as heirs of blessing, they are made known, just as the wicked also are punished, while those others inherit eternal gladness. 10, 11. Let my soul rejoice in the Lord. For he has clothed me with a garment of salvation, and a tunic of gladness. As a bridegroom he has placed a headband on me, and as a bride he has adorned me with ornament, etc. After the promises which Christ, having appeared on earth, fulfilled (among which was also, They shall rejoice in the Lord), the passage personifies the Church, confessing and rejoicing over what she has obtained. For having received, as it were, her own members, the fullness of those being saved, as a bride composed of a comely body, and having received the adornment from the bridegroom, she reasonably says: Let my soul rejoice in the Lord. For one of those who fill her is the soul, through their harmony with one another, according to the text:

And the heart and soul of all the believers was one." This will happen much more in the new age, in which he will give back the voices that lie before us. And the cause of salvation is: For he has clothed me with a garment of salvation. For the body of the resurrection will be full of light, no longer called of death, according to the saying, Who will deliver me from this body of death? And a garment of salvation will be put around the soul, and a tunic of gladness. For each will put on his own brave deeds, rejoicing in them. Or rather, he calls Christ the tunic, according to what was said by the Apostle: "Put on our Lord Jesus Christ." Whoever receives him gains, along with salvation, also the being in gladness. Such is the saying: "I came that they may have life, and have it abundantly." Calling it abundant

—the joy in which we shall be. Whoever receives him will be crowned with the whole intelligible world. But if he has arrived at a perfect man, he will be crowned as a bridegroom. Descending, however, to the measures, he is adorned as a bride, since one who has reached the measure of stature is able to say: "I have fought the good fight, I have finished the race, I have kept the faith; henceforth there is laid up for me the crown of righteousness." Or rather, the same persons he calls a bridegroom on account of courage. And on account of fruitfulness, together with having the varied beauty that comes from virtues, a bride. So it has been said: "Because of your fear, O Lord, we conceived in the womb," and what follows. But Aquila rendered it as a bridegroom performing priestly service, and as a bride adorned with her own vessels. And Symmachus: As a bridegroom adorned with a crown, and as a bride wearing her own garment.

This same bride, being a bride of the Bridegroom Logos, having received the seeds from him and returning ripe and fair-blooming fruits, speaks, and is like a land that makes its flower grow. But so that the Jews might not seize these things for themselves, he distinguishes, saying: And a rejoicing before all the nations. And they call the flower either the Christ who says in the Song of Songs: "I am the flower of the field, a lily of the valleys," or the gospel proclamation, whose righteousness the one who accomplishes it will rejoice in when he hears: "Well done, good and faithful servant; you were faithful over a few things; I will set you over many. Enter into the joy of your Lord." CHAPTER 62. 12. Through Zion I will not be silent, and through Jerusalem I will not rest, until my righteousness goes forth as light, and my salvation burns as a torch. And nations will see your righteousness, and kings your glory, and he will call you by your new name, which the Lord will name it. And you shall be a crown of beauty in the hand of the Lord, and a diadem of kingship in the hand of your God, etc. And at what has been said the prophet, being disposed, and as it were inspired by pleasure, says, Through Zion I will not be silent. For I will cry out continually to God, entreating to see the fulfillment of what has been said, which will be when the righteousness and salvation of Jerusalem shine forth upon all men. For her light will pass over to the nations after her. For the chorus of the apostles extended the teaching to all the kingdoms, which was also the polity of those of old who fulfilled godliness among the Jews, called Jerusalem. But some say the new.

For the firstfruits of the Church were the apostles. I will not cease, therefore, until God fulfills for her the things promised to her—namely, the salvation through Christ for all the earth. For God is not of the Jews only, but also of the Gentiles. But some, taking the passage as reading "my righteousness and my salvation," say that the words are spoken from the person of God, who promises to fulfill these things. And righteousness and salvation are Christ, like a lamp in the world, who said: "While I am in the world, I am the light of the world," when all things had previously been darkened by impiety and transgressions. And again he calls Christ righteousness and glory. For we have been justified in him, and we have been enriched with the glory that comes from him. But having turned to newness of life, she also received a new name—instead of Synagogue, Church, and house and city of God, of which David says: "Glorious things have been spoken of you, O city of God." And that she will also be comely and crowned with incomparable beauty, he added: "You shall be a crown of beauty." For every holy soul, and the whole Church, must be likened to a crown composed of many flowers, and to a royal diadem. For David says that the Church is clothed and wrapped in a garment of gold, embroidered—saying the same things as what lies before us. And "in the hand" indicates that she is under his protection. He also says: "And under the shadow of my hand I will cover you." And Christ also says concerning his own sheep: "And no one shall snatch them out of the hand of my Father." But some have said that the crown of Christ is those who succeed through him, and the diadem of his kingdom is those who for his sake

—those who bore witness, whom the Father, having chosen them by his own hand, places around the Son, crowning him and honoring him with a royal diadem, with the multitude of those saved through him and by him. For these reasons she who received the new name will no longer be called forsaken and deserted, but "my will"—that is, according to my will. By this he makes clear also that she who was formerly made desolate will be willing, in return for the things in which she was disobedient toward Christ; but when the remnant has been saved, and those from the Gentiles have been united to him, she has advanced to a boundless multitude, God taking delight in her, even if he often overlooks her when she is persecuted for the sake of discipline. Some, however, say that the phrase "and your land, the inhabited world" means that in the new age of Christ's kingdom it will have inhabitants worthy of the promises; and these will live in such great delight that it will resemble a young man who has married a virgin. Some say that at the beginning it was composed of Jews, whose leaders were the disciples of Christ, preserving to the utmost the love toward her, so that Paul grieved for them and prayed to be anathema. Great indeed is the renewal of things. For the ancient Synagogue, in a manner grown old with age, is likened to a young maiden. And her sons, the apostles, dwelt in her, leading her by the hand as a nurse, exhorting her as a mother, suggesting that she flee the shadows of the law, so that David says: Instead of your fathers, sons have been born to you. For being sons, they became fathers. Since these things are so, thus will the Lord rejoice over you, just as indeed a bridegroom over a bride.

For the only-begotten Word came down from heaven to make fruitful the Church, which he himself presented to himself as a pure virgin, having neither spot nor wrinkle. And having received from him the seeds of the evangelical way of life, she has brought forth no longer the worship that is through blood and smoke, but that in which the beauty of truth is carved out, in which she rightly rejoices, seeing the types being transferred into truth. And beholding the bride constituted of perfect members, both of the former people and of the new, he will rejoice as a bridegroom over a bride, and he will set guards—that is, divine angels—and holy powers to guard the walls of the new Jerusalem, so that reigning in peace he might himself abide forever. Or perhaps he calls the holy mystagogues “guards,” who ceaselessly hymn his glory, remembering his wondrous deeds, as it is written: “Concerning whom they shall say, that there is none like you.” For as much as he differs in nature, so much does he differ in goodness. For as it is said in the Psalms: “He has not dealt with us according to our iniquities, nor has he repaid us according to our sins.” But in place of “For there is none like us,” if one corrects it and makes Jerusalem a boast upon the earth, Symmachus says, “Do not be silent, nor give silence to the stone, until he prepares, and until he sets Jerusalem as praise in the earth.” These things indeed were spoken by those who said above: “For Zion’s sake I will not be silent, and for Jerusalem’s sake I will not rest, until her righteousness goes forth as light.

For when the prophetic choir had said these things, the Holy Spirit encourages them to persist in prayers on their behalf, and not to allow God, who promised these things, to rest, until he makes Jerusalem a praise in the earth. And while they cry out, the one who said, "While you are still speaking, I will say, Behold, I am present," answers: The Lord has sworn. But according to the Seventy, the phrase "If you should correct," and what follows, must be taken as from another beginning. What then does he swear they will no longer suffer, which they formerly endured in their impiety, when their land was being ravaged by enemies? Not simply, but if they should be corrected, having ceased from legal types, having received the grace that comes through faith, and boasting in Christ. For this is the doing that is a boast. For then, according to David, who spoke spiritually, "You shall eat the fruits of your labors." And according to Paul, "For whatever a man sows, this he will also reap." And, "The one who sows to the Spirit will from the Spirit reap eternal life." But formerly they offered their own fruit as food to the enemies of God, making their own deeds food for demons.

being perfected. But this will not be for those deemed worthy of the new age; rather, having set virtue aright, they will enjoy their own fruits. For the Lord swore this by his own glory. For he had nothing greater by which to swear. And they shall eat and drink in my holy courts, which are the many mansions alone with the Father. And having mentioned courts, or halls, in accordance with the rest, he accordingly also mentions the temple, saying, Go through my gates, indicating the heavenly city, and its courts and gates, which in the future are opened wide to the worthy, into which, when they are called, nothing may obstruct those entering—neither envy, nor pretext, nor a demon becoming a hindrance to the kingdom. Make a way, he says, for my people, speaking to the angelic powers. But some say these things also concern the Church on earth, and that the stumbling blocks are stones. And it is said to its guardians and teachers to give an unobstructed way to those entering. For the one from the Jews lingers among legal types, while the one from the Greeks stumbles at the strangeness of the teaching; and he mentions also the words which the learned among them have written. But the mystagogues cut off the occasions of stumbling, purifying reasonings, and every high thing exalted against the knowledge of God. Whence Paul says to those of the circumcision: Circumcision is nothing, and uncircumcision is nothing, but the keeping of the commandments of God. And again: If you are circumcised, Christ will profit you nothing. And to those from the Greeks he says: You observe days and seasons and years. I fear lest I have labored in vain for you.

And the guardians cut off the stumbling-blocks that come from the heretics. And you might call the walls of the Church the firmness of the doctrines of truth, against which the gates of Hades shall not prevail. Next he says, Lift up a signal to the nations. For the Lord has made it heard to the end of the earth. For let no one suppose, he says, that these things were spoken concerning the people of the Jews. For the sign shall be lifted up to the ends of the earth. But what is the signal that is heard, which he says is to be lifted up—that is, to make known the word of faith which we preach—or perhaps the symbol of the saving passion? And this too is present in the confession of faith. For one must say that Jesus is Lord, and believe that God raised him from the dead. Then he clearly teaches that the daughter of Zion, that is the Church, should await her own Savior. For she is a daughter of the ancient God-fearing commonwealth among the Jews. And he now speaks concerning the second coming, reminding her that the one who saved you long ago, through what he did and suffered. Therefore he is also named Jesus, according to the word of Gabriel: For he shall save his people. Again he shall come, to be at once judge and rewarder. And above he was saying: Speak to the cities of Judah, Behold, his reward is with him, and the things that follow. But in place of "and he shall call him," the rest delivered them up—namely, those who were to be saved. The earthly Jerusalem, then, is said to be forsaken, but this one is sought after. For the one who came to seek and to save what was lost, having found it and saved it, will no longer allow it to be lost. But some have taken the passage as concerning the first coming.

He commands Zion to proclaim good news, to which he also urged them to open the gates. And it is possible to learn how great is the difference between the Savior and the disciples. For they, calling people to a good life, proclaimed the rewards that come from God; but they were not themselves givers of spiritual gifts; whereas the Savior, as God, distributes wages. Therefore he also sees the manner of each person. And this belongs to God alone. For it is written that the ways of a man are before the eyes of God, and he watches all his paths. Accordingly he gave to Peter, who confessed the faith well, the keys of heaven, and the power to bind and to loose. And he also granted to all the disciples the ability to heal every disease and sickness by the word. And he gives to the robber the reward of his confession: "Today you will be with me in paradise." And having come, he says, he will call those who believed a people redeemed by the Lord. For not an elder, nor an angel, but the Lord himself saved us. And he says that she was called "sought out," that is, deemed worthy of remembrance. For such is the meaning of "sought out." But the first has become "forsaken." For through Jeremiah he says: "I have forsaken my house, I have abandoned my inheritance." And the Savior also says: "Behold, your house is left to you desolate." But some have interpreted the whole passage from the beginning in this way. It is the custom of the prophets to mourn over the grievous things they foresee, but to rejoice greatly over good things; which the prophet also does here.

For having proclaimed the good news of the Savior's arrival and the salvation of all, and having put on Christ himself (with whom he is adorned and clothed), he exults in spirit, having the disposition that a young man would have toward a virgin, himself also being united with Christ. And the phrase "as the earth puts forth its flower" indicates the seminal principles stored in souls, which prepare the way for Christ. For just as eyes, having a kinship with the light, see when it is present, so when Christ has risen, we shine by the fitness that is in us, immediately setting aside what is dark. And he says that the exultation will appear to the nations as from the root of Israel. Then, lest he seem to have abandoned Jerusalem, he says, "I will not cease" the disposition from above and her venerable things. Therefore first he sends the disciples to the lost sheep of Israel. And to the Syrophoenician woman he endured for a time calling "dogs" those who would later be ranked among the children. For his aim was that both these be enlightened and those not fail. But it was necessary that those be preferred to whom, according to Paul, the lawgiving and the worship were given, whose are the fathers, and from whom is Christ according to the flesh; for grace sufficed for the salvation of both these and those. And he says the name of Christians and of the faithful is new. But let the Jew who contradicts show that a new name has come about in his own case. And he calls "will" those who do his will, whom he also says he loves, as a young man dwelling with a virgin; which indicates not corruption but a flourishing relationship. For he keeps her a virgin, according to the mystery in Paul, which he speaks concerning Christ and the Church.

Then he reveals the present condition of the Churches, according to the guidance of the priests by day and by night, while the people do not know God; in return for which, he becomes for them an impregnable wall, keeping off the assaults of the demon. And he promises, according to the text, also secure dwelling for the cities, so that having advanced they may seek the intelligible one; just as Abraham, having received the promise of land, was not occupied with this one, nor did he ask for it, but longed for the one to come. But to those thus disposed, and especially to those of the race of Abraham according to the flesh, he says there is no comparison with the nations, but that they are far superior, as far as honor is concerned. For they obtained holy fathers, and the law, and they have beheld the wonders in Egypt and in the wilderness, if only they will make correction of their ways, trusting in God. For this is the boast. But speaking to souls that are doubtful about the promises, he uses an oath, not for his own sake (for he is truth), but to give them assurance. And he promises the fruits from the earth, teaching that he himself is the provider of these, and that they turn to idols in vain, and therefore these too were being destroyed at the harvest, since he is able both to bring to fruition and is willing to provide, if indeed they happened to be worthy. And now, if you correct your ways, I will hinder the assaults of the enemies. But he calls gates the introductory word, and Christ, who was appointed a door, through whom we have entrance to the Father. Concerning whom it has been said: "This is the gate of the Lord. The righteous shall enter through it." And he exhorts the priests to make the characters of those under their charge level, so that they may not stumble upon evil thoughts.

It could also be said with reference to the mind in each person, that being appointed to drive the chariot, he may level smooth the whole soul. Then he exhorts the people of Israel to become an example of virtue and knowledge of God to the nations. For I kindled you from above like a torch, so that by your light the nations may walk. And those who are terrified by the continual assaults of attackers he encourages, promising his own presence. Thus he calls his own care. Therefore they said: You shall by no means complete the cities until the Son of Man comes — surely not indicating another presence, but his own exhortation to endurance. For they would not have endured, unless they had the strength from above. And knowing hidden things, he stands by each according to worth, giving the fitting reward. Thus also through Ezekiel, when they said, "Our strength has perished, our bones have dried up," encouraging them he says: As I am able to dry up moist things, so also the opposite. Which he also did with Aaron's rod. And now therefore he says he will be present, if they become worthy. For this reason he also provided you a multitude of commandments, not so that by transgressing many you might be condemned for many, but so that even if you overstep the great ones, the keeping of the lesser might provide you a pretext for salvation. For he is loving toward humanity, not condemning you for what you transgress, but saving you from the few things you set right. For he desires the life of the sinner rather than his death. Then, he says, I will seek you, calling you holy. But these things must be taken also with reference to each person's soul, not reading them as bare histories. For to each one who sets things right he will be present, forgiving the things that have been sinned. CHAPTER 63. 1.

Who is this who has come from Edom; the redness of garments from Bosor, so beautiful in his robe, violence with strength. I speak righteousness and the judgment of salvation. Why are your garments red, and your raiment as from the treading of a full winepress, trodden down, etc. Just as the Savior was said to give a reward to the pious (for he said: And his reward is with him), so he is foretold to come as fearsome to the impious, when, according to the Apostle, he shall abolish every rule and authority. Among these is also the last enemy to be abolished, death. And some, seeing him in a battle-stained warlike guise, ask one another, because of the strangeness of the sight. Since Bosor and Edom are reasonably taken as the region of the foreigners and enemies of Israel, through these he hints at the opposing powers, whose destruction he has figuratively likened to murderous blood. And knowing him to be gentle, then seeing him as it were enraged, they seem not to recognize him. Therefore they also inquire. And he answers them: I speak righteousness, and the judgment of salvation; and according to Symmachus: I speak in righteousness, I fight as champion to save. For championing those unjustly trampled by the opposing powers, he pursued some and set others free. Then a second question: Why are your garments red? To which he again answers. And instead of "and of the nations," Symmachus gave "and from the peoples," and instead of "I brought down their blood to the earth," "And their victory-spoil was sprinkled upon my garments.

But just as he alone received judgment from the Father, so he says he alone has trodden the winepress, and thus he calls it the exacting of punishment for sins. And Jeremiah also says in Lamentations: The Lord has trodden a winepress for the virgin daughter of Judah. Over these things I weep. And just as a winepress is the examination of sins gathered into one place, so the winepresses of the fruits gathered from the good vine become pleasing to God, for which the vintage hymns are spoken of in the Psalms. And having abolished all wickedness, and the demons who begot it, those who are ruled by him in the new age he will bring to the Father, when he will also hand over the kingdom to God and the Father, according to the Apostle. And keeping to the metaphor of blood, his garments are said to have been defiled. For what blood is there among incorporeal powers? Then again he mentions the day of recompense and the year of redemption, as was said concerning the better things, To proclaim the acceptable year of the Lord, and the day of recompense. Therefore now he has added also the year of redemption, for at once he will save some and recompense others, as Moses says: "And he will render vengeance to his enemies, and will recompense those who hate him." Then he says: I looked, and there was no one helping. And I considered, and no one took hold. And my arm saved them. For he alone emptied himself, taking the form of a servant. And the one up to

He endured death on a cross for our salvation, which no angel, or power, or man underwent; therefore the Father also granted to him alone the name that is above every name, and handed over to him the judgment over all. And instead of "And I brought down their blood to the earth," the rest have given voice to the victory. For those who seemed invincible, he says, have been conquered by me. But others, having received the passage concerning the Savior's ascension, say that having fulfilled the economy with the flesh, he went up to the Father and was seen by the powers above, bearing the tokens of the passion—not that he rose with these, but in the manner he showed to Thomas, who doubted. Thus (so that now the manifold wisdom of God might be made known to the principalities and the authorities in the heavenly places through the Church) he ascended with the signs of the passion. Wondering, then, as he ascends, they inquire. And Edom is interpreted "red" or "earthly." And Bosor, either "flesh" or "fleshy." It shows, then, that he was dyed red, as it were from flesh and blood. But as recognizing him as God, even if he was in the flesh, they say he is beautiful in his robe, and they bear witness to his strength. For "strength" makes this clear. And the present passage resembles that in the twenty-third psalm: "Who is this king of glory?" And he answers, that "I speak righteousness," either the gospel proclamation, or that every word of God is just. And "judgment of salvation," he names the judgment that is upon us. For he has judged both humanity and Satan, who deceived it. For he said: "Now is the judgment of this world. Now the ruler of this world has been cast out." A second question again, in which remember the patriarch Jacob saying:

He will wash his robe in wine, and his garment in the blood of the grape." Then he says: And of the nations there is no man with me. This must be joined to: I speak righteousness and judgment of salvation. For no one, he says, stood by me or grieved with me in my suffering. For as the evangelist says: Then all the disciples left him and fled. Which Christ also foretold: The hour comes, and has come, that each of you be scattered to his own, and you leave me alone. And in the Psalms he says: "My soul expected reproach and misery, and I waited for one who would grieve with me, and there was none; and for one who would comfort, and I did not find him." And though I was alone, I trampled them in wrath. For after the Lord's ascension, every kind of calamity befell the Jews. But the time of their requital was a time of redemption for those who recognized his appearing. And though no one helped or took their part (which the scribes and Pharisees ought to have done, who on the contrary turned the peoples away), nevertheless my power saved them. For very many of the Jews believed. But upon the disobedient the just things of wrath have come. Some, however, said in agreement that, having become a fulfiller of the Father's commandments, and having gone to the death for us, and having trodden it underfoot as in a winepress, and having been stained, as a fruit becomes to those who tread it, he offered himself for us to the Father as an entreaty and a ransom, giving an ascent to the heavens to those who by the sentence had to remain below, and joining the lower things to the higher.

But when you hear the angels at a loss, do not attribute ignorance to them (for they knew the things dispensed by the Savior, from the time he took flesh), but consider the matter to be instruction, that angels also rejoice at the salvation of men, and hymn him in wonder, how he accepted the death owed by us. For you would not say that the angels are ignorant, just as neither that they bear arms, even if they appeared in this way to Jiezi, correcting his cowardice. Having said these things, then, they also understood them according to the historical sense, saying: as God had beforehand proclaimed to them his assistance against the plot of those who were coming against them, they are in doubt as to who is the one who will rescue them; he says: The one who will destroy the Edomites who attacked you together with your enemies, and who blocked up the escape routes of flight, so that he seems to have been defiled by their blood. And by Edom he means the sons of Esau, and by Bosor, Bozrah. With a just vote, then, he pursues them. For God calls men to judgment, displaying the justice of the punishment, and that they endure it of themselves. For he himself, inflicting punishment, acts for the sake of salvation, either that we may be saved by repenting, or that we may fall under the lighter judgment of what is to come. And in punishing the Edomites he was sufficient to himself, needing no one to fight alongside him. For he destroys by his word, and his will alone is enough; and when God wished to wipe them out, there was nothing that helped them. For there was not among them a righteous man able to persuade God. 19. I remembered the mercy of the Lord, the virtues of the Lord, in all things in which the Lord repays us.

The Lord, a good judge, brings upon us according to his mercy and according to the abundance of his righteousness for the house of Israel. And he said, Are they not my people, children? They shall certainly not be rejected. And he became salvation for them out of all their affliction. Not an elder, nor an angel, but he himself saved them, etc. The things concerning the second coming of Christ have been fulfilled, and he passes to another subject, in which the people accuses itself, as having been cast off for having sinned against God, its benefactor from above. But according to others, when God had spoken his wrath against those who had disobeyed, the prophet does not allow them to proceed into despair, since God is humane. And according to others, in view of the multitude of good things shown to the prophet, among which was also the wrath against the foreigners, since they had not displayed gratitude toward God, he himself recounts God's mercy from above. For I will not forget, even if gloomy things came upon us at the end, and we were cast off. But instead of "in all things in which he repays us," Symmachus has said "concerning all things in which he benefited us," and instead of "a good judge," "from an abundance of goodness." Nevertheless, he does not, as a strict judge, measure out the wrath against us in proportion to our offenses, mingling it with goodness. For being the height of righteousness, he does not let them go unpunished, but by goodness he tames his anger. For the remnant has been saved. And the greatest proof of his goodness is that he deemed the people worthy to be called children, if they would not reject the grace. Therefore according to Symmachus it has been said: Nevertheless, they are my people, sons who do not break covenant. Whom he reproached in the beginning, saying: I begot sons and exalted them, but they rejected me.

For it was necessary that they obey the Father as children, and receive the Son, who was present in person for salvation, not having used some other servant; for there was no elder, [he says,] no prophet, no angel. And in Egypt too, they say, even if Moses was in the middle, it was he himself who worked the greatest things through him. And to those who made the calf he threatened to send an angel to lead them. And when Moses was displeased, he himself promised to lead. And he made his very coming, not in order to judge, although he is a judge, but in order to grant forgiveness through faith to those who confess their sins. For he wants us also to be the causes of good things for ourselves, and not to be established as causes of the opposite. Therefore he said that the faith of the woman with the hemorrhage was the cause of her healing. For as far as it depended on him, as a father he stands before his children for the supply of good things, extending his mercy continually, unless someone by sinning should cut it off. Such, then, are the things of his love for humanity. But they, not having provided him a pretext for their own salvation, drew him into war against them. For as David also says: "How often did they provoke him in the wilderness? They angered him in a dry land." They angered also the Spirit of Christ, being sick with disobedience. Therefore he became their enemy. For so that they might not ascribe the punishment brought upon them to demons, he himself is said to have made war against them. For Job too, although knowing that the afflictions came from the devil, does not mention him, but ascribes them to God who permits them. He made war against the people, having taken this in mind from the first, and that they were not the first to become such as these.

At once, even though they had experienced such great beneficence through Moses by means of wonders, they turned away from the cause of it and made a calf, not considering how he had cut through the Red Sea and led them through it as a horse, setting Moses over them like a shepherd over sheep, exalting him through the signs. For this is what "to lead up" means—that is, he made manifest the one who was hidden and concealed, whom he also demonstrated to be a prophet by filling him with his own Spirit. But some said the shepherd was Joseph, whose bones he brought up and carried through with those who had formerly been under their power, showing that he does not forget even the dead among the saints, intending to give them life. Others said it was Christ who was led up from the earth, either because of the resurrection, or also because of his birth from the earth. And "eternal days" he means either the ancient days, or those always worthy of remembrance. And the phrase "Where is it?" accuses them of forgetfulness. And in agreement is the passage, "For a spirit came down from the Lord and guided them." And David also says: "He sent forth his Spirit and healed them." And God is the Spirit. And in place of "Water prevailed from before him," Symmachus said, "The one who broke waters before them." And "it prevailed" you should understand as that he conquered their nature by freezing them. For "the waters were frozen," he says, "like a wall," though they were fluid by nature—that is, he gave them strength to be frozen. And what follows, they say—"He led them as a horse in a plain"—with all ease, is equivalent to what is in the Psalms: "He brought up his people like sheep, and guided them like a flock in the wilderness." At the same time he was saving the people, and he himself was being glorified, making a name for himself.

But Symmachus said "their," that is, glorifying his own people. So then, having found them insensible, he became hostile. Yet we must not despair; but let us persist, both I and as many as are beloved of God, in supplications to him, saying: "Return from heaven"—if indeed we should become better, and worthy to say, "Look." Some say the petitions are from the whole nation; others, from the prophet alone. He makes God known as from heaven, not as enclosed in a place, but as resting in the dignities of the powers above. Therefore he calls heaven both house and throne; that is, lifting up from earthly things the minds of the hearers, which had fallen down to earth, so that they might think nothing lowly concerning God. For he who holds together and governs all things would reasonably be made known from heaven. They remind God that often, not for their sake, but for his own zeal, he has been benevolent toward them though they were unworthy, as he even deigned to say, "My people, children." But as no longer partaking of his zeal and his strength, they say these things, not as though those had failed. For he was zealous long ago when they were enslaved to the Egyptians, and when they had become captives he said: "I have been zealous for Jerusalem and for Zion with a great zeal." Then, having said that he is angry with those who have chosen [evil], he adds: "In return for this, I was angry but a little, but they set themselves against me for evil." Some, however, understood zeal as his providence toward them. Therefore, being angry with the people, he says: "I will remove my zeal from you," that is, my care.

For Abraham was not our father, even if he served the purpose of our origin; but you are the one who brought us forth from nothing, and the Father of all spirits, and of the souls made according to your image. For he, even if he received the promise, did not see us. Therefore have mercy on us, whom your name adorns. For we have been called your portion. Grant this, then, to your name, so that it may not be blasphemed among the nations. Having said these things in his own person, and on behalf of the more devout, the prophet introduces those among the people who are fault-finders, who do not hesitate often to blame God himself, saying: Why have you led us astray, Lord, from your way? — as if accusing him of the fall which they endured because of Christ, in accordance with those who say that the statement was made on behalf of the whole people; or rather on behalf of the prophet, who, they say, refers everything to God, not as the cause of sinning, but as permitting it — through which he does not exact punishment immediately. Thus, when we sin, we are said to have been sold by him, as having been given over to our own sins. Therefore Pharaoh too is said to have hardened his heart, because, being long-suffering, he did not destroy him from the first plague, so that, though struck many times and not repenting, he might be shown blameless when he brings on the final plague. Do you, then, O God, for the sake of your servants — for it is likely that there are some such in the multitude — or rather for the sake of those

those who were well-pleasing to you according to generation; that is, since we once attained to be called your lot, even if we do not serve through obedience. And further, also because of the tribes of your inheritance, which tends to the same thing. That is, turn us back—those who are well-pleasing to you in kind—so that by the pretext of the worthy we too may be able to obtain a small portion in the holy mountain promised by you. For it is dear to Scripture to call the Church a holy mountain, of which those from Israel have become a small part, because of the remnant, since the boundless multitude from the Gentiles believed. And it is likely that they ask also to inherit a small portion in the city above. But some say that, when the Assyrians held their land and resettled the Gorthaians, who were also called Samaritans after the place, only two and a half tribes were left behind, which held a small part. The prophet asks that what they seemed to have be preserved for them, for the remembrance of the goodwill shown to their race from the beginning—which, once removed, we shall no longer be your people, nor be reckoned as your portion, that is, as from the beginning, when we were making our sojourn in Egypt, having had no prophets, no priests, no kings, nor any of your gifts, before Moses was sent to us. For then we were not called yours. And now we have come round to the same end, fallen under the feet of the diabolical powers and given over to worldly desires. For making bricks for these, we served evil spirits. And this is happening even now. The Savior sets this forth when he speaks concerning the spirit that went out and returned with seven other spirits more evil, when, having said that the last things are worse than the first,

Thus it will be to this generation. Therefore the things now spoken prophetically are referred to the time after the coming, when on account of the things done against Christ they were overlooked, as when God did not rule over them. But Symmachus rendered the whole utterance thus: We became as from eternity, over whom you will not have authority, nor was your name called upon them, nor did you rend the heavens and come down from your presence. The mountains flowed down as a burning of fire. The sea melted; the waters were terrified. For such, he says, have we become, as though we had never experienced your wonders, which you showed in the time of Moses. But according to the Seventy: We became as at the beginning. Nevertheless we know that if you wish to open the heaven, as God, trembling will seize the mountains from you—clearly the opposing powers, those lifted up against your knowledge. And the nations that did not know you, you will trouble. But it is a custom of the prophets to ask that the anger against Israel, which has sinned, be sent away upon the foreigners. For in the Psalms too it says: "Pour out your anger upon the nations that do not know you, and upon kingdoms that have not called upon your name." CHAPTER 64. 12. If you open the heaven, trembling will seize the mountains from you, and they will melt, as wax melts from fire. And fire will burn up the adversaries, and the name of the Lord will be manifest among the adversaries, etc. And now, he says: If you open the heaven by the descent of your anger, as in the time of the flood (for the cataracts of heaven were opened), your name will be manifest among the adversaries, as when you sent fire upon the Sodomites, and afflicted Pharaoh with many plagues.

Through the anger, then, against those men—not through the anger against us—make your own glory manifest. These present things are set forth to show that the people suffered such things not through any weakness of God, but were abandoned solely because of their sins. For so great is the power of God that it rules over heaven and the things beneath it. Whence from eternity we have not heard of any other God like this, nor have we beheld a maker of such works; for no one has ever seen God; and, No one shall see my face and live. But from what he does and accomplishes he is made known. "For his invisible things," he says, "from the creation of the world are understood and seen by the things that are made." And perhaps he hints at Christ, who also appeared on Sinai through the glory that was manifest to all. For he says, As all the people saw the glory of the Lord. But to those who wait for you, that is, to those who hope in you, he lavishes his mercy. For it will surely follow the workers of righteousness. For he calls the commandments the ways of the Lord, just as David also says: In your way I shall live; and again: I ran the way of your commandments, when you enlarged my heart. But it should be known that the words, We have not heard, nor have our eyes seen, were spoken to set forth the incomparability of the divine power. But Paul, doing no violence to this, has taken them as referring to the good things promised to those who love God, which eye has not seen and ear has not heard. For nothing of that kind is either visible or indeed audible. And elsewhere he says: Having been caught up to the third heaven, I heard unutterable words, which it is not lawful for a man to speak—not as though he had been commanded not to speak, but as being unable to express these things worthily.

Behold, you were angry, and we sinned; as if he were saying more plainly, Because we sinned, you were angry. And in another way: when God has turned away from us because of sins, the evil in us grows greater—as when a tutor has often threatened and struck a youth, but at last overlooks him as he sins continually. For such a one will have a greater license for evils. For if we are good with God as our helper, it is clear that when he has turned away, we are more greatly evil. For God is the Lord of powers. For Christ also said: Without me you can do nothing. And David says concerning the saints: For you are the boast of their powers. And elsewhere he says: I will not hope in my bow, and my sword will not save me. For you saved us from those who afflict us. For the power of salvation is not in us so much as in God. But we also wandered, he says, and became as unclean. And even if some righteous deed seems to be found in us, this too is proven defiled and dishonored. For how could righteousness be among them who have acted impiously against Christ, the true righteousness? Unclean, then, even if some among them seem decent. For even if they observe the commandments, they do not have a disposition toward God. And this has made us like a shedding, like leaves from a tree, having fallen from our own root. And the Apostle, accusing the nation, says they were broken off like branches from a tree. But he, intensifying the accusation, compared them to leaves tossed by the wind. For they have a heart easily carried about, and as it were borne along by every spirit.

And how could we have fared well, he says, when we have endured the turning away that comes from you? For there was found among us no one able to appease you by righteousness and prayers. Nevertheless, even so we know you as Father and our Fashioner, even if we are broken and shattered like vessels of clay. Therefore grant forgiveness for such frailty. For the one whom they cannot appease by works, they propitiate as their Creator, asking him to save those whom he brought into being in the beginning. And since they have done things worthy of wrath, they have no free boldness of speech, judging it a welcome thing that this wrath not be intensified. For that your wrath is exceedingly beneficial is clear; yet through weakness we cannot bear its intensification. Therefore David also asks to be reproved, but not in anger, and to be disciplined, but not in wrath. And he says: Do not remember our sins in the time. The prophet says this knowing that they persist in the wickedness of their character, upon whom even their former deeds are gathered for judgment. And if they become heirs of their fathers' injustice, they also draw upon themselves the penalties for those men's deeds. Therefore in the one hundred and eighth psalm, speaking on account of Judas, he says: Let the sin of his mother be remembered. And if not all the things spoken in the form of a curse came upon him, do not marvel; for God foretells, wishing to frighten, not to bring it about. In another way, he speaks of what is owed to wickedness. But what is not brought upon them from these things, reckon to his love for humanity.

Again, drawing God to compassion, the prophet recalls the covenants that belonged to the people from the beginning, saying, "Do not overlook your people and the city in which are the holy things, and the tabernacle, and the ark, and the temple established for you," which were also conspicuous to all. This the fathers had foretold concerning the temple, that it would even be burned with fire, and that it would lie in the portion of a curse, as when someone might say: "May I suffer, or be destroyed, as Jerusalem, and the temple in it." But these things happened not because of your weakness, but because we had acted impiously against Christ. Some said the curse was the overthrow. For those who captured Jerusalem glorified their own gods, but they blamed the God of Jerusalem for weakness. CHAPTER 65. 12. I became manifest to those who did not seek me. I was found by those who did not ask for me. I said to the nation, who did not call on my name. I stretched out my hands all day long to a disobedient and contrary people, who did not walk in the true way, but after their sins. This people, who provoke me, before me continually, they sacrifice in the gardens, and burn incense on the bricks to the demons, which are not, etc. To those who confessed by prayer, and to those who reproached God as one who led them astray, he answers with power, saying: How would I have overlooked those who pray, I who do not seek the death of the sinner, but his repentance? And how would I have led them astray, when I call all to turn back and to rise up when they fall?

How then would I have hardened you—I who, out of love for humanity, run uninvited even to those who stand far off from me, so that even the foreigners come to know me, though they labored not at all for this, since I showed myself to them? But if I am like this toward strangers, how could I be harsh toward you? And indeed I began the grace with you, calling you kindly, and as one eager to embrace genuine children with outstretched hands, and loving those who hate you. But some say that he means those who did not question him. For of his own accord he ran into the synagogues, preaching and healing, and saying to them: "I am the light of the world." And, "If anyone thirsts, let him come to me." But they followed their own sins. And yet I was crying aloud: "Unless you believe that I am he, you will die in your sins." But some received the word concerning the things in Egypt and the afflictions that came at various times, because he helped them though not called upon. For I am he who through Moses stretched out his hands, both to make them his own through victory and to destroy Amalek, even though they gaped after idols and followed their own desires—but not now for the first time. For you are those who from all ages provoked me, sacrificing before me, God who sees all things, even though I had said: "Nothing shall be hidden from me"—that is, in the temple consecrated to me. For through Jeremiah too he said: "What has my beloved done in my house? She has committed abomination," the Scripture thus calling the idol. And the phrase "and they are not" he says concerning the demons, as though they were not gods, to whom they sacrificed on altars built of bricks.

That is, since whenever they prayed to the demons, they marked out places resembling bricks, on which they stood. And he says "in tombs" because of the necromancies, and "in caves," where they set up statues on a mountain, or also performed certain rites, offering sacrifices under great trees. And becoming like the nations, he says, you gorged yourselves on swine's flesh, and from the sacrifices which you offered to demons, boiling the leftovers, you defiled every vessel. And doing such things, purifying yourselves round about with fire and water, you called yourselves clean. But all these things are smoke of my wrath. For before the visitation it was in some way the beginning of divine anger. But the things they dared against the Savior kindled the wrath. And the smoke was changed into fire. Since letters are a help to humans for forgetfulness, he shows from these figuratively the unforgetting nature of God—such as also in Daniel, "The books were opened," signifying the all-embracing knowledge of God. And "on the mountains they provoked me," he says. For they would not have sacrificed to others unless they despised him as worthless and not even being God. And "I will not be silent," clearly while they persist. Therefore if anyone be found among the multitude having a hope of salvation, he will be outside these things. For even if the vineyard of the Lord, having produced thorns instead of grapes, will be destroyed—yet if somewhere someone be found, rare as a healthy grape-cluster on a dry vine, as one who shares in blessing, he will be saved; as if even a master of a field

He would prevent the cutting of a cluster having a single branch, saying it has a blessing, just as God promised to save Sodom up to five righteous men. But now, by an intensification of goodness, he says that for one [branch] the cluster will be saved, that is, a city or a village. For he also brought about the return through Zerubbabel, Joshua, and Ezra, and any such person. And now I will deliver, that is, I will show exalted, the seed from Judah and Jacob. And the seed signifies that which is able to contribute to the fruitfulness of others; such as, "Unless the Lord of hosts had left us a seed," which signifies the apostolic choir; which, while the others were perishing, inherited the holy mountain; saying, "We have come to Mount Zion, and to the city of the living God, the heavenly Jerusalem," that is, the Church, according to, "They shall drink gladness, they shall drink wine, they shall anoint themselves with ointment on this mountain," through which was also fulfilled, "They shall be dwellings in the forest." By "forest" he customarily means the multitude of the foreigners, among whom churches were established, called dwellings, and the valley of Achor. That is, just as it itself became devoted to destruction with all its offspring, this devoted thing having been cast upon it by the one who stole it; such was the land of the godless nations, which shall be for a resting place of herds for the people who sought me, which was the branch and the seed spoken of, the chosen servants. For these shall be established as herds and flocks, not in Israel, but in the indicated forest, and in the valley of Achor, which, they say, is interpreted as "spaciousness." So much for these matters.

But upon those who abandon the holy mountain and attach themselves to the Gentiles, so as to prepare a table for the image of Fortune and a mixed drink for the demon within it, a sword shall be brought. And if you ask, "For what reason did you pass over the other things?" I will say that I came of my own accord to call you, but you did not obey. As he foretold: "I came, and there was no man; I called, and there was none who obeyed." But some say that these last things were spoken to those from the Gentiles who were disobedient. For just as disobedience to Christ was not without penalty for those from Israel (for they were given over to slaughter, while the remnant was saved by the mercy of God), so too in the calling of the Gentiles those who were not persuaded will be handed over to slaughter, descending into Hades and enduring punishment through fire—those whom he says also honor Fortune and the demon. 13. Therefore thus says the Lord: Behold, those who serve me shall eat, but you shall hunger. Behold, those who serve me shall drink, but you shall thirst. Behold, those who serve me shall rejoice, but you shall be ashamed. Behold, those who serve me shall exult with gladness, etc. Having spoken of the seed of Israel according to election, and of the Churches established through them, and having declared the corresponding punishments to those who are perishing—according to some, Israelites, and according to others, Gentiles—he says the present words also to the same, teaching that God, being just, will give as food to those who serve him from every quarter—but not entirely those who received him from Israel—the one who said, "I am the bread that came down from heaven," of whom those who do not serve him shall be deprived.

And some will drink the mystical wine, that is, the water of which he says, "Whoever drinks of the water that I will give him," and so on; but others will thirst for this. And proportionately, some will be gladdened. For the mystical things purge away sins, and drive out the fear that arises from sins committed, and give hope of good things to come; but others will be put to shame; and some will exult, having obtained these things, while others, seeing them, will not afflict the body—for this is a small matter—but will grieve in heart, as the judge assigns to them according to their worth. But some say that, condescending to the Jews, from whom they defined blessedness, he also defines judgment. For they placed the whole of their enjoyment in the belly. Whence, wishing to turn them back, he praised the deprivation of these things, and that not even the name of these should be borne, when the righteous are brought in instead into their lot—those for whom both a lot and the name of fathers will be left remaining. And "to fullness" indicates "to hatred," according to scriptural custom, as in, "You have become to me a fullness." For satiety brings about aversion. You shall be an abomination, then, he says, even when called [sons]; but the righteous are a holy people, a chosen nation, a royal priesthood, according to Peter's voice. And these things are so if the word is directed against Gentiles and idolaters; but if against those from Israel who disobeyed, it is because what they themselves were—children, and a people, and called the lot of God—this the believers from the Gentiles will become; and this is what is said through the voice of Hosea: "And I will call my people not my people.

But the phrase "for an oath" the rest have rendered "for fullness," since we are accustomed to make an oath that we will not suffer the things which those who suffer incurably suffer, one of whom a person turns away even from the name being spoken. But the Lord will destroy you—which is indeed the last of evils, signifying not so much the separation of soul from body as the deprivation of God and of immortal life. These things, then, are for you; but for those who serve me, from whatever nation they may come, the things promised. And if you wish to learn who they are, the name will not yet be spoken, but it is enough merely to know that it will be new, having been assigned to no one yet—which will be blessed as it grows and multiplies beyond every bodily blessing. But they too will bless in return the God who blessed them, in whom all things have become new: worship, and life, and naming. For we perform for him the worship and service in spirit and in truth, and we approach Christ in newness of evangelical life, and, binding upon ourselves the calling from him as a kind of crown, we are called Christians. In return for these things we bring to him the fruit of lips and tongue, our doxologies; and if some necessity should arise, we put forward him as the pledge of faith through oaths, according to "You shall worship the Lord your God, and him only shall you serve, and by his name shall you swear." But some say that the new name, as he promises it to the patriarchs themselves, but when they did not obey, he gave the new name of Christians to the nations. Now the literal text, up to "the true God," Aquila interpreted thus: "And to his servants he will call another name, by which he who is blessed in the land will be blessed, having been made trustworthy." But Symmachus:

But to his servants he will call by another name, in which the blessed one on the earth will be blessed in God. Amen. Having been released, then, from the falsely named gods, they will come to know from their Savior the true God, and the Lord Jesus Christ whom he sent. When this has come to pass, they will forget the affliction which they endured while serving evil demons, being commanded to sacrifice even their children in addition to the other sacrifices. And there was also present the sacrificing of countless victims, because of the plot arising from those who had been neglected, working against those who had no shelter from God. But some say that this was spoken to those from Israel, that they would no longer suffer the things which in their impiety they endured. And so great will be the change for the better that even the elements will seem to have been changed. For to those who rejoice all things appear brighter, whereas those in darkness reel as at fixed noon. Or because formerly, seeing heaven and earth in one way, they revered the creation instead of the Creator; but now they will see these things as new, when they come to know them as the works of God. Therefore he says: They will no longer remember the former things, casting off the opinions which they held as concerning gods. And, he says, they will find exultation in her, namely in the new Jerusalem, the Church, concerning which he adds: for the exultation itself and the pure worship of God will be Jerusalem to them. Or that I will make Jerusalem my joy, rejoicing in the people to whom I have proclaimed the new name. For the conduct of these will accomplish such things that no longer will deeds of weeping and crying be heard among them that are worthy.

But he weaves his account as if from the slander of the perceptible Jerusalem, whose rulers judged with gifts and condemned the innocent, forcing them to lament with crying out, concerning which Jeremiah says: "O false city, all oppression is in her," and what follows. And another prophet also says: "They struck the heads of the poor, and they turned aside the way of the humble." But the Church of Christ has been released from these things, in which there will not be one untimely born, and an elder who will not fill his time. He calls the people from the Gentiles "untimely," concerning whom David also says: "The people who are being created will praise the Lord." To whom Paul also says: "As newborn infants, desire the rational and guileless milk." But "elder," the one from the circumcision, as being older in time according to the Church, in which, he says, there will be no difference of either. For all will be perfect, advancing to the measure of the stature of the fullness of Christ. For the number one hundred presents this, when also the perfection according to the law will be unprofitable to those who have it, unless they come to Christ through faith, in which, having been baptized, we wipe off the defilements from sin. Therefore even if anyone, being a hundred years old, having received the perfection in the law, should also die a sinner, not having accepted the faith in Christ, he will be accursed, being liable to the transgressions of the law, in which no one succeeded so much as not to fall into transgression.

For, he says, all have sinned and fall short of the glory of God, being justified freely by his grace." Therefore Paul, having been perfected in the law, regarded the things in the law as refuse, in order that he might gain Christ and be found in him, not having his own righteousness, that is, the righteousness that is in the law, but the righteousness through faith in Jesus Christ. And reproaching the Jews he says: "For being ignorant of the righteousness of God, and wishing to establish their own, they did not submit to the righteousness of God. For Christ is the end of the law for righteousness to everyone who believes." And again: "But knowing that a man is not justified by works of the law, except through faith in Jesus Christ, we also have believed in Christ." Therefore Christ was called a curse, as one delivering from the curse of the law, in whom is the saying, "Cursed is everyone who does not abide in all the things written in this book, to do them." But some have interpreted the saying, "There shall not be there an untimely one or an old man," in this way: For all who obtain my resurrection will be perfect, and in their souls at their prime, so that nothing is either imperfect and infantile, nor yet grown old, but all will be of the same age, since they will obtain the resurrection at one and the same time and will partake of one regeneration. Therefore the one who is saved will be perfect and young, and the one who perishes will have the same age. For all having risen at once, they will be divided into salvation and punishment, those who are perfect in evil being accursed and ending in their own sin.

At that time all will receive the portions they prepared beforehand for themselves through their works, and they will enjoy their own labors, feeding on their own fruits, no longer fearing lest others snatch away their labors. And they will live in unending prosperity, according to the days of the tree of life; which also indicates that the promises will be fulfilled in paradise, and that the one who obtains these things will be immortal, not growing old; or, through another removal in turn, leaving their own labors to others. But some have assigned these things to the time of the first coming, when all enjoy peace and goodness—those who are accursed in Christ through faith, no longer being handed over to wars and calamities because of impiety, as in former times, nor suffering loss of what they have labored for, but delighting spiritually in their own achievements. These no one will drive out from the dwelling given by the Father, having a holy life, according to the state before Adam's transgression. And the works, he says, of their labors they will not make old; that is, they will have the path of things to be done unchangeable. For the legal dispensation, being shadowy, received change from types into truth. But the way according to Christ, being true, is unchangeable; the perpetuity of not growing old here indicates the continuous, which those did not have. For it was said to Christ: "Your righteousness is righteousness forever, and your law is truth." But God promises these things not to just anyone, nor to the called. For many are called, but few are chosen; for which reason he says: My chosen ones shall not labor in vain.

For the ancient teachers of the Jews, teaching the commandments of men, became fathers by instruction, but to no purpose and to a curse. Therefore the Savior, pronouncing woe upon them, said: "For you traverse sea and dry land to make one proselyte. And when he becomes one, you make him a son of Gehenna." Not so the followers of Christ. For their seed will be a blessed seed. And some received this also at the regeneration. For if there will be labors then, saving and exceedingly pleasant, such as angels endure, yet a reward is stored up for them. Nor are their offspring for a curse, that is, their thoughts—even if we understand this of the apostles, whose fruit is the Church throughout all the earth, and whose children through the regeneration of the bath have a contrast with those from Adam, to whom it was said concerning the woman, "In sorrows you shall bear children"; for they begot according to the flesh. But the seed of the apostles is blessed, which they sowed in all the Churches, to whom indeed it was also said: "Before they cry out, I will hear them." This came to pass when they worked wonders in the Acts for the conversion of those called to the faith, when all who were formerly rapacious and beast-like had the same food in the Church as the gentle, feeding on the divine Scripture. And anyone with a venomous disposition, having ceased from this, was fed on rational food instead of earth. And having become such, how could they still do harm? Through these things one may also understand the convergence of the two peoples into one. For the sacred animals, and those suited to the sacrifices according to the law, signify Israel.

But the unholy things, and the wild beasts, are the Gentiles, who are nurtured together on both the divine teachings and the heavenly bread. Observe, however, that it is not said that the tame animals will share in the food of the wild beasts, but the opposite. For the inferior ought to follow the superior, as the nations followed the apostles. But to those who think that the Gentiles obtained these things—the Jews—in the old Jerusalem, we shall say that nowhere in these passages is there any remembrance of them for good, but rather reproaches for their impieties. And what necessity is there for wild beasts to be on the holy mountain? Or how is this worthy of a divine promise? And having mentioned the holy mountain, he says: "Heaven is my throne," and what follows. By these words it is plainly urged that the Jerusalem on earth should not be imagined to be such as follows. For he spoke of a new people, and a new name. And besides, he said, "they shall no more remember the former things." And through what follows, he also turns away from their sacrifices, by which they thought they were being pious, accepting only the humble and quiet man. But in relation to the present passage, some said that, having sufficiently instructed the Gentiles in the mysteries, he now turns to Israel itself, to take it away from the shadow. CHAPTER 60, 1. Thus says the Lord: "Heaven is my throne, and the earth is the footstool of my feet. What kind of house will you build for me? And what place is there for my rest?" etc. But "throne" and "footstool" are spoken in a human way. And concerning the wild beasts David sings in agreement: "If I am hungry, I will not tell you; for all the beasts of the field are mine," and what follows.

But the prophet, having rejected the sacrifices, introduced the gospel way of life, preferring the humble, and gentle, and reverent. And it is not written according to the rest, "but the lawless one," but "but the one who rages as a calf." And the cause of Israel's rejection, although it had become firstborn, he adds, saying: "And these chose their own ways, not having become upright judges in necessary matters," when they ought to have obeyed Christ who was instructing them. Then, running back also to the ancient impiety and the abominations, he says: "Therefore I also will choose their mockeries"—that is, those who mock and deride them, clearly the Romans. And the cause is that "I called them, and they did not listen to me," which was also said before these things. And the call is: "Come to me, all you who labor and are burdened, and I will give you rest." But the things said about the years, some say were spoken simply of long life, if indeed they remained in his laws. For they will also have a land unravaged, and fruits, as in paradises, ever-blooming, which things, having been foretold, did not come to pass because of their disobedience. For to those who repent

he has promised. For, he says, when they obey, their seed will be blessed. And the wild beasts will be at peace with you, and they with one another. And “heaven is my throne” means the holy place is his rest. And “the earth is my footstool” means the things that are not holy are also under his authority. But since the two and a half tribes thought to escape the captivity because of their relation to the temple of God—but not because of the virtue of their ways and their piety—he shows that these things are not for his own sake but are useful for their sake, so that by remaining in the lawful ordinances they might be worthy of his dwelling in them. Since I also turn away from sacrifices that are not offered from right reason. For by doing their own wills and worshiping idols, they come to me with these things. 5.19. Hear the words of the Lord, you who tremble at his word. Say to our brothers who hate you and abhor you, that the name of the Lord may be glorified and appear in their gladness, and they shall be put to shame. A voice of crying out from the city, a voice from the temple, a voice of the Lord rendering recompense to those who oppose him, etc. Having said that all things would be new at the time of the promises for those who learned these things beforehand in the present life, he says accordingly: Hear, you who tremble at his words, concerning which he said: “But upon whom shall I look, except upon the humble and quiet and one who trembles at my words?” To whom he gives a gospel precept no different from this: “Love your enemies; do good to those who hate you.

Pray for those who mistreat and persecute you, so that you may become sons of your Father in the heavens. For trembling at the words of God is not alone sufficient for perfection; but the beloved attainment of virtue to the utmost is a disposition toward those who afflict, so that the name of the Lord may be glorified and appear in their gladness. For by the things in which you rejoice over them instead of hatred, God is glorified, according to the text: "So that they may see your good works and glorify your Father in the heavens." And perhaps they themselves will glorify the name of your God, seeing you so disposed toward them and rejoicing in the kindness shown to them. Symmachus rendered it, "And we shall see in your gladness," as if at the time of their vengeance, these rejoicing openly, while those are greatly ashamed at what they see. For the time of recompense will be at hand, when the voices of those who will be punished are heard, the inhabitants crying out from the city, and those who minister from the temple. And the Lord will cry out also through events, since the terrors come about by his judgment. But one must know that, having commanded in the gospel to regard the Gentiles as brothers, he dissolved the command of the law. For the law says: "You shall not speak peaceably to them." And it has forbidden all intermarriage with them, lest, persuaded by them, they fall into idolatry; but in Christ both have become one, and the dividing wall of the fence has been dissolved, and the law of commandments in decrees has been abolished. For he himself is our peace.

But some say that this was spoken to the apostles, as those who were about to be mistreated by the Jews, and especially by those in Jerusalem, whose rulers abused the apostles, threatening them with death if they should proclaim the saving word. And why need one say that the promise of gladness came to the disciples of Christ, since through them churches were established everywhere. But the wrath of God pursued those who had mistreated them, when enemies surrounded them. And this concerns those men. But the godly commonwealth, and the new Zion, the Church that will be established through you, will suddenly bring forth so great a multitude of peoples that the hearer will be astonished. For just as a woman who has suddenly conceived in her womb will give birth with no labor preceding it, and the child born is male, so the new Zion will suddenly bring forth a whole people at once, which has not happened in the case of others. For every nation, including that of the Jews, having grown from a few little by little, became a nation. For example, from Jacob came the twelve patriarchs. Then children and offspring, and again descendants. And the addition little by little arrived at a great nation. But the

A people in one moment filled the greater part of the inhabited world. But some have interpreted it thus: having first proclaimed the capture of Jerusalem, he shows that the remnant will be saved. For after the Savior's ascension, the disciples were calling even those who had killed him to repentance, Peter saying: I know that you acted in ignorance. And when he added, Repent therefore, and said these things, there were added on that day about three thousand souls. Then, after time had passed while they taught such things, the capture of the city came about, when already the more reasonable had run to the faith. And this is what the phrase means, before the pangs of the city came upon it, and its calamities, to bring forth a male. For the people in Christ is not made effeminate toward softness. And in one day, he says, because of the three thousand souls. But I, says the one who made (for he worked through the apostles) and gave this expectation. For through the prophets God promised her many children, for the sake of her salvation. But you did not remember me, he says, nor did she, seeing me with her eyes, believe. And yet I have made the barren woman and her who gives birth. She would not then have been childless, since I am able to make her fruitful, if she had wished to believe. Therefore the barren woman who believed became the mother of many, the Church of the Gentiles. But the phrase you did not remember me, says the Lord, is not found in the other interpreters. According to Symmachus, however, it is put thus: Am I the one who sits for the bringing forth—do I not assist at birth? says the Lord; or am I the one who assists at birth together, and I brought forth with her? says your God?

For he who is the cause of physical birth, how could he not, by bringing forth in due course, safely advance to her divine offspring—the one who is about to give birth suddenly to the whole nation? Or how could I restrain the birth, so that her offspring should be destroyed? But, he says, it remains for the new Zion to rejoice, and for those in her to rejoice with her, and for those who love her. He means those who establish her by manifold teachings, and all who mourn in her, according to the text: "Blessed are those who mourn now, for they shall be comforted." And mourning signifies the accomplishment of noble deeds with toil, so that they may enjoy the divine gifts. Therefore he says, "that you may nurse and be filled from the breast of her consolation." But he persists in the figure concerning the woman, and likens the spiritual consolation in her to breasts and to milk. For it has been said to the bride: "Your breasts are better than wine." But some have understood this in reference to the two covenants, saying that it is fitting that she who has suddenly brought forth a people for God, a male child, should be filled with milk for the nourishment of her infants—that rational milk which flows from the two covenants. For these are her two breasts, being better than wine. And he says "of consolation," since the consolatory words are properly called milk for the souls of the more imperfect, while solid food in the mystical doctrines is understood for those who have advanced to a perfect man, not remaining as an infant; therefore he added, "that having nursed, you may delight from the entrance of her glory"—that is, having come to be outside the breast and weaned.

And he calls her glory Christ, as David also does: "To make his glory dwell in our land." And the entrance of the economy with the flesh is the mystery. For as it were through the flesh he entered into this world. Therefore those who have learned the word concerning this rejoice. Wherefore also the prophet, joining together his manifest appearance with the flesh, speaks as it were in his own person: "Behold, I will turn toward them like a river of peace, and like a torrent overflowing the glory of the nations," again even here joining the glory of the nations to the new Zion previously mentioned, and likening to a river the peace given to them. And elsewhere he says: "The river of God has been filled with waters." And: "The rushings of the river gladden the city of God." And again: "And you will give them to drink from the torrent of your delight." And he calls the glory of the nations those from among them who have believed, according to, "And those whom he called, these he also glorified." And he turned aside to the nations, since those from Israel did not receive him, to whom

He came beforehand. And a most deep peace flooded the Church with a great stream, watering her sons with spiritual streams. For through the saving proclamation they have gained the peace with the Father through him, when certain nurses shall bear up her infants, certain teachers of the Church, or angels, according to the saying, "Do not despise one of these little ones. For their angels always behold the face of my Father who is in heaven." The perfect, then, carry those being introduced on their shoulders and knees, in the manner of a nursing mother. But I, as father of all, will exhort the comforters of those who are inferior. Therefore the Apostle says: "Blessed is the God, the Father of mercies and God of all comfort, who comforts us in all our affliction, so that we may be able to comfort those in all affliction, through the comfort with which we ourselves are comforted by God." When these things are so, you shall see, he says, the heavenly Jerusalem, or even God himself, the desired and joy-filled end. And the Savior also blesses the pure in heart, that they shall see God. And your bones, he says, shall blossom like grass. For the dead shall be raised, and those in the tombs shall rise, having been enriched with the dew from Christ, namely the life-giving Spirit. Concerning whom the Psalmist says: "You shall send forth your Spirit and they shall be created, and you shall renew the face of the earth; as things that have blossomed in the fields fall, and again spring up in the spring.

And so it will also be known to all that no human power did these things, but the hand of God, the Only-Begotten, through whom also is the resurrection of the dead; and it will be known to those who fear him. For having received the fear of God that comes from wisdom (for the fear of the Lord is the beginning of wisdom), they will understand that not without the hand of God did such great grace work among men. But for those not of this sort, the things that follow will threaten. Some, however, interpreted from the phrase "the voice of the Lord" in this way: for all things cry out from every side the righteous judgment of God—enemies being overthrown, Hezekiah returning from the temple, God proclaiming his majesty, and those who oppose God being punished. But they will escape judgment by repenting, just as a woman who has given birth to a male child. For she forgets her labor pains, having as consolation the child born, according to the saying, "But whenever she gives birth, she rejoices with joy, because a man has been born into the world upon the earth." One must therefore, he says, anticipate the time of labor pains by repentance. And like a child, give birth to your own salvation. And they say that these things happened in Jerusalem in a short time, when the whole nation and its own inhabitants were recovered. For God is the one who gives barrenness, and offspring. But having been feasted beforehand in soul upon the good things to come, rejoice, he says, O city Jerusalem, not mourning the destruction, but reckoning the glory that comes after these things. And as from breasts, feed your children, because the Lord will visit them, giving the greatest peace, and all things flowing together into her like a river.

For he will grant them the glory of the nations, so that they carry her sons and daughters on their shoulders into Jerusalem, God, like a mother, providing his own care, calling them back because of the calamity that had overtaken them, and in a certain manner making them live again, according to the bones in Ezekiel. And understand their burdens as the honor from the nations, at the command of the Lord, and of Darius, who sent them on their way with a bodyguard, in feasting and peace, the sacred vessels having been restored to them, and the city having been rebuilt along with the temple. This is also seen after the coming of the Savior. For we all pursue the true Jerusalem, carrying the true Jews on our shoulders and knees, when we have the blessed prophets in our hands, hoping in the God of Abraham; and furthermore we carry around in our hands the books of the apostles together with the Savior. And the account is also true of the Jerusalem here, to which kings and nations hasten because of the

Savior. 15, 24. For behold, the Lord will come like fire, and like a storm his chariots, to render vengeance in anger, and his rejection in a flame of fire. For in the fire of the Lord all the earth will be judged, and by his sword, all flesh. Many will be wounded by the Lord, being purified and cleansed, eating in the gardens and in the forecourts swine's flesh, and the abominations, and the mouse; they will be consumed together, says the Lord. And I know their works and their thoughts, etc. Having spoken the promises to those who will believe, and how he will threaten the disobedient with the threat, he now sets forth his glorious coming, indicating when he will come with the glory of the Father and of his angels, to judge the living and the dead. But the others interpreted "like fire" as "in fire." And by "chariots" he indicates the angels and the powers around him, according to what is in the Psalms: "The chariot of God is ten thousandfold, thousands of those who prosper." And he will come like a storm upon those worthy of punishment. And the "rejection" indicates the casting away of these, when he will say: "Go from me, you cursed, into the eternal fire"; and the "sword" signifies the punishment, customarily and at the same time fearfully for the hearers. Such is the apostolic saying: "But according to your hardness and impenitent heart you treasure up for yourself wrath," and what follows these.

He goes on to say for whom the fire is prepared more especially: if before his coming, he means those who were purified not according to the law, by the ashes of a heifer and by sacrifices; but if after it, those who are cleansed instead of by the divine baptism, by water from a garden or a high place, or even by enchanted water, in groves and sacred precincts, where they also offered their worship. For they were being cleansed by fire and water, thinking to wash away by these the defilements of the soul, which they had contracted from licentiousness and murders. And in place of "And in the porches they shall be eating swine's flesh," Symmachus says: "Behind one another, while they eat swine's flesh in the midst," not saying that they themselves eat, but that they live in the midst of the nations, and therefore they will perish with them, since God sees not only actions but also thoughts. "Such is the meaning of 'My unformed substance your eyes have seen.'" Some, however, understood the abominations not of foods but of idols, as they say even the mouse, perhaps revering it in shrines. Yet some even to this day eat field mice. And having said that he will gather every tongue, he says, "They shall see my glory, and I will leave a sign upon them, and I will send forth from them those who are saved." This he states more clearly in the Gospels: "But when the Son of Man comes in the glory of his Father, and all the angels with him, and they shall gather all the nations," and what follows after this. And in order to show which of the Gentiles will be saved according to their worth, he has run back to the first coming.

Concerning which also the saying, I will gather the tongues, some have understood to be a recapitulation of the whole prophecy, saying that from this point the power of the economy with the flesh is contained briefly from beginning to end, declaring the calling of the nations, so that also, having appointed the apostles, he will be worshipped by every nation. For the old law gathered one nation and one tongue; but Christ gathers all, together with those saved from Israel, saying: Hear these things, all nations. And they have beheld his glory, having learned through the divine proclamation that he is equal to the Father, and he works wonders even to the resurrection of the dead, and they do not say like the Jews: "Why, being a man, do you make yourself God?" but agreeably say: "You are the Son of the living God." On whom also the sign of the precious cross has been set; or according to Paul who said: "We were sealed with the Spirit of redemption." And from them, he says, I will send to the nations, evidently those who are perishing, concerning whom it was said: They shall be consumed together. From whom the remnant that is saved will be sent for the calling of these and these nations, and they shall see my glory, according to what has already been said: To whom it was not announced, concerning him they shall see; and again: "I became manifest to those who did not ask for me." Who

Having gone with my sign, they will make the brothers from the nations, and they will bring a gift to God. Therefore also, boasting, they call them joy and a crown. And the toil-free character of the conversion of the nations he sets forth by a metaphor of those carried in chariots, since God deems them worthy of every rest. And they will be pleasing to God, as a sacrifice legally offered with song and doxology. And from them, he says, I will take priests and Levites, both the one from the apostles and the one from the nations more truly. For the rest, by way of example he shows the unshakable nature of the hope of those who have been called. For the renewal of heaven and earth will have no end. Thus will be the things concerning us. For the gifts and the calling of God are without regret. And the continuity of pious worship he sets forth through the types in the law. But some say that "they will bring the brothers" at the time of the consummation to the heavenly Jerusalem, when, according to Elijah, they will be taken up in an angelic chariot, shining round about with divine light. And this is clear from the prophecy of Zechariah. For having described horses and chariots, he hinted at certain angelic powers. And the "lamps of mules" signify the bodies of the resurrection, because of the glory shining forth in them. And instead of "in the lamps of mules with shades," Symmachus translated "on horses, and in chariots, and in litters, and in carriages, and in palanquins," by which things, spoken bodily for the sake of the hearers, the journey through the air up to the heavens is signified, according to "We shall be caught up in clouds," the chariots now mentioned making clear the things that have been said.

But they are brought to the holy city, concerning which he says: "But the Jerusalem above is free." And: "You have come to Mount Zion, and to the city of the living God, the heavenly Jerusalem." And instead of "with psalms," Symmachus translated it "in a clean vessel." For as, he says, those of old used to offer the sacrifices according to the law in the earthly Jerusalem, so those will come bringing gifts with their own fruits, which each one prepared in his soul. Then he says: And from them I will take (from whom, if not from the nations just listed?) priests and Levites. For if there will be a new heaven, and earth, and Jerusalem, it is fitting that there be new ministers also. For this reason he said: "They shall not remember the former things, and it shall not come up upon their heart." For it is implausible to say this of the Jews, since these things already existed among them beforehand. But how could he take priests from priests, and Levites from Levites, when the whole tribe of Levi is divided among these, whom he likens to a new heaven and earth? For it was said concerning the former things: "The heaven and the earth shall pass away." And again: "The heaven shall be rolled up like a book, and the earth shall be corrupted with corruption." But the firstfruits of the age to come is Christ; then those who are Christ's; then a new heaven and earth. He said that the kingdom of these heavens belongs to certain ones who are called blessed, and the inheritance of the earth to others. For since the mansions with the Father are some lesser and some better, by their relation of glory to one another, some are called heavenly in relation to those below them, and others earth in relation to those above them. But all are continuous. For the things seen are temporary, but the things not seen are eternal.

But if the legal ordinances are symbols and images, according to the saying, "For the law has a shadow of the good things to come," it follows that we should understand heavenly feasts, and months, and Sabbaths, which it is not for the present occasion to examine. Moreover, just as the Jews inhabited many cities, but Jerusalem was superior, the one possessing the sanctuary, to which, at appointed times, those dwelling in the other cities came up to accomplish their worship; so we must understand that in the heavens there exists a preeminent sanctuary, except for the high priest, the Son of God, which is inaccessible to others, to whom alone it is lawful to draw near to the divinity of the Father, and into the bosom; while the others, at appointed times (whatever these times are understood to be, and the things in that place, of which a certain prophet, having come into contemplation, said: "And I remembered the eternal years, and I meditated") pass over to the preeminent heavenly city, the abode set apart for the kingdom of God, and to those who have reached the summit of blessedness, of which not even those of lower rank will be deprived, but coming at certain cycles to the heavenly feasts, they will partake of a certain divine and unceasing gladness, enjoying ineffable good things, with which, having been filled, they will return to their own dwellings, where there is a true Sabbath and a rest of souls. And all flesh means the nations, according to what was said: "And all flesh shall see the salvation of God." And elsewhere: "I will pour out of my Spirit upon all flesh, and they shall prophesy." He says this so that the Jews might not think these things are said about them; for which reason he indicates the whole race of mankind. But these shall come.

The citizens of that Jerusalem are the myriads of angels, according to Paul, and the Church of the firstborn. There they will be forever, being ministers of God, appointed under the great high priest. And all will see the destruction of the ungodly, considering of what goods they were deprived. Instead of "the limbs," Symmachus said "the last things." But whose limbs? Concerning whom he said at the beginning: "I begot sons and exalted them, but they rejected me." Those who are far from them, those who come out of Jerusalem will behold, and they will return to their own dwellings. And he calls the unending worm the conscience of their own sins in repenting, since the soul of such people is always bitten by being deprived of such goods, and they accuse themselves for the wickedness that has overtaken them. And the unquenchable fire, spoken of by the Savior, is eternal, prepared for the devil; but they will be for the sight of flesh that is not punished, concerning which he said: "All flesh will come to worship before me." Or she who enjoys the goods will see the end of those being punished. But some said these things signify the calamities brought upon the Jews by the hand of the Romans, given over to slaughter. They also became spectators in the flesh, and, so to speak, suffer an unending penalty. But others say that through kind and fearful things God exhorts the Jews, who indeed promises his own coming. And the coming is not understood in one way.

For you will certainly not finish the cities of Israel until the Son of Man comes," he says. What he said does not, of course, indicate his glorious coming, but his visitation upon them through his activity, just as now he has hinted at their visitation toward us, saying that he will gather them from all the nations, into which, having been scattered, they learned those nations' languages; but when they rejected him, Christ gathered the nations, who will come bearing in memory the apostles who called them, and becoming imitators of these. Their cheerfulness he makes clear through the chariots, which was first made clear through the eunuch [lacuna].