860. That they may know. Here he shows the fruit in others. 860. That they may know. Here he shows the fruit in others. And first, he shows that in others he seeks the fruit of knowledge of him: who are from the rising of the sun, that is, living throughout the entire world; and this was fulfilled in that, in his epistles, Cyrus wrote the praise of God everywhere; or because everyone praised God together seeing the liberation of the Jews: and let them know that the Lord is your name: you alone are the most High over all the earth (Ps 82:19[83:18]). And first, he shows that in others he seeks the fruit of knowledge of him: who are from the rising of the sun, that is, living throughout the entire world; and this was fulfilled in that, in his epistles, Cyrus wrote the praise of God everywhere; or because everyone praised God together seeing the liberation of the Jews: and let them know that the Lord is your name: you alone are the most High over all the earth (Ps 82:19[83:18]). Second, he sets out the proof of his divinity, which can be known from the fact that he can afflict and liberate: I am the Lord, etc. I form the light, the day or consolation; I create evil, of punishment: is there evil in a city, which the Lord has not done? (Amos 3:6); the Lord made all things double, one against another (Sir 42:25[24]). Second, he sets out the proof of his divinity, which can be known from the fact that he can afflict and liberate: I am the Lord, etc. I form the light, the day or consolation; I create evil, of punishment: is there evil in a city, which the Lord has not done? (Amos 3:6); the Lord made all things double, one against another (Sir 42:25[24]). 861. Drop down dew. Here he describes the birth of Cyrus under the metaphor of the fruit of a tree, for whose generation the moisture of the earth and rain and dew from heaven are required; so in the birth of Cyrus, divine mercy, intending to liberate God’s people through him, coincides with lower nature, which is signified. Thus he does three things: 861. Drop down dew. Here he describes the birth of Cyrus under the metaphor of the fruit of a tree, for whose generation the moisture of the earth and rain and dew from heaven are required; so in the birth of Cyrus, divine mercy, intending to liberate God’s people through him, coincides with lower nature, which is signified. Thus he does three things: he describes his springing up: drop down; he describes his springing up: drop down; the fruit of his birth, and let justice spring up; the fruit of his birth, and let justice spring up; and the first principle of his birth, I the Lord. and the first principle of his birth, I the Lord. Let the clouds rain the just, neuter or masculine. Or by heaven and the clouds is signified the prophets and the other just ones who by foretelling him and begging God for him with tears, in a certain manner rained him: he shall come down like rain (Ps 71[72]:6). Let the clouds rain the just, neuter or masculine. Or by heaven and the clouds is signified the prophets and the other just ones who by foretelling him and begging God for him with tears, in a certain manner rained him: he shall come down like rain (Ps 71[72]:6). 862. Woe to him that gainsays. Here he excludes the contradiction of the unbelievers. 862. Woe to him that gainsays. Here he excludes the contradiction of the unbelievers. And first, under the metaphor of a craftsman who fashions clay; for as clay does not contradict the one who fashions it, so the Jews ought not contradict God, by not believing that anyone could arise who would conquer the Babylonians; earthen pots or samia, earthen vessels, so-called because this art was invented in Samos; your work is without hands, as if to say: without the proper working of the hands, or as jugs have hands, above: as if the clay should think against the potter (Isa 29:16); shall the thing formed say to him that formed it: why have you made me thus? (Rom 9:20). And first, under the metaphor of a craftsman who fashions clay; for as clay does not contradict the one who fashions it, so the Jews ought not contradict God, by not believing that anyone could arise who would conquer the Babylonians; earthen pots or samia, earthen vessels, so-called because this art was invented in Samos; your work is without hands, as if to say: without the proper working of the hands, or as jugs have hands, above: as if the clay should think against the potter (Isa 29:16); shall the thing formed say to him that formed it: why have you made me thus? (Rom 9:20). Second, under the metaphor of a father who begets: woe to him that says to his father, as if to say: I am a father begetting Cyrus and like a mother conceiving him in intention, and therefore you ought not contradict me in this, just as you ought not contradict the mother who gave birth to you, below: shall not I that make others to bring forth children, myself bring forth, says the Lord? Shall I, that give generation to others, be barren? (Isa 66:9); Second, under the metaphor of a father who begets: woe to him that says to his father, as if to say: I am a father begetting Cyrus and like a mother conceiving him in intention, and therefore you ought not contradict me in this, just as you ought not contradict the mother who gave birth to you, below: shall not I that make others to bring forth children, myself bring forth, says the Lord? Shall I, that give generation to others, be barren? (Isa 66:9); or he speaks against those diviners who foretold that many bad things would come from the birth of Cyrus, saying it would have been better if he had not been born; or against those of the Jews who were saying: why should we beget children to be born in captivity? or he speaks against those diviners who foretold that many bad things would come from the birth of Cyrus, saying it would have been better if he had not been born; or against those of the Jews who were saying: why should we beget children to be born in captivity? 863. Thus says the Lord. Here he sets out the utility of the liberator. 863. Thus says the Lord. Here he sets out the utility of the liberator. And first, as to the liberation of the Jews; And first, as to the liberation of the Jews; second, as to the conversion of the gentiles: for thus says the Lord (Isa 45:18). second, as to the conversion of the gentiles: for thus says the Lord (Isa 45:18). Concerning the first, he does three things. Concerning the first, he does three things. First, he shows his authority to foretell future things: his, namely Cyrus’s, maker (plastes); concerning my children, the Jews, to be liberated, or whatever others I will to be born, and not the idols, above: should not the people seek of their God? (Isa 8:19). But the Gloss reads this ironically. First, he shows his authority to foretell future things: his, namely Cyrus’s, maker (plastes); concerning my children, the Jews, to be liberated, or whatever others I will to be born, and not the idols, above: should not the people seek of their God? (Isa 8:19). But the Gloss reads this ironically. 864. Second, he foretells their liberation, showing his power, who promises it: I made the earth; all their, namely, the heavens’, host, I have commanded, fixing for each its office and nature, above: who brings out their host by number (Isa 40:26). And the direction of its execution: I have raised, to worthiness, him, Cyrus, using the past tense for the future, to carry out justice concerning the Chaldeans: in all your ways think on him, and he will direct your steps (Prov 3:6); and he promises the liberation: he, namely, Cyrus, shall build, promising and paying the expenses for building, below: you were sold gratis, and you shall be redeemed, without money (Isa 52:3). 864. Second, he foretells their liberation, showing his power, who promises it: I made the earth; all their, namely, the heavens’, host, I have commanded, fixing for each its office and nature, above: who brings out their host by number (Isa 40:26). And the direction of its execution: I have raised, to worthiness, him, Cyrus, using the past tense for the future, to carry out justice concerning the Chaldeans: in all your ways think on him, and he will direct your steps (Prov 3:6); and he promises the liberation: he, namely, Cyrus, shall build, promising and paying the expenses for building, below: you were sold gratis, and you shall be redeemed, without money (Isa 52:3). 865. Third, where it says, thus says the Lord, he promises the exaltation of the liberated as to three things. 865. Third, where it says, thus says the Lord, he promises the exaltation of the liberated as to three things. First, as to the adherence of foreigners, setting out their adherence: the labor of Egypt, their riches, and they themselves, as to the many who had followed them: ten men of all languages of the Gentiles shall take hold (Zech 8:23); or he says this of those who adhered to Christ; labor, in idolatry will cease, the earthly business; and the subjection of the adherents: they shall walk after you, subject to you, with hands bound with manacles, that is, chains for binding hands, as if to say: so humiliated before you like those who are bound in such a manner; or with the chains of the precepts of Christ, below: they shall come bowing down to you (Isa 60:14); and he sets out the confession of truth: only in you, namely, they will say this. Hidden, not visible like our gods; the savior, not weak: he made darkness his covert (Ps 17:12[18:11]). First, as to the adherence of foreigners, setting out their adherence: the labor of Egypt, their riches, and they themselves, as to the many who had followed them: ten men of all languages of the Gentiles shall take hold (Zech 8:23); or he says this of those who adhered to Christ; labor, in idolatry will cease, the earthly business; and the subjection of the adherents: they shall walk after you, subject to you, with hands bound with manacles, that is, chains for binding hands, as if to say: so humiliated before you like those who are bound in such a manner; or with the chains of the precepts of Christ, below: they shall come bowing down to you (Isa 60:14); and he sets out the confession of truth: only in you, namely, they will say this. Hidden, not visible like our gods; the savior, not weak: he made darkness his covert (Ps 17:12[18:11]). Second, he shows their exaltation as to the confusion of their enemies: they are all confounded: the nations shall see, and shall be confounded at all their strength (Mic 7:16). Second, he shows their exaltation as to the confusion of their enemies: they are all confounded: the nations shall see, and shall be confounded at all their strength (Mic 7:16). Third, as to the perpetual salvation of the Jews: Israel is saved for ever, unless he should sin, or of the spiritual Israel: the king of Israel, the Lord, is in the midst of you, you shall fear evil no more (Zeph 3:15). Third, as to the perpetual salvation of the Jews: Israel is saved for ever, unless he should sin, or of the spiritual Israel: the king of Israel, the Lord, is in the midst of you, you shall fear evil no more (Zeph 3:15). 866. For thus says the Lord. Here he sets out the other utility as to the conversion of the gentiles. And concerning this he does three things. 866. For thus says the Lord. Here he sets out the other utility as to the conversion of the gentiles. And concerning this he does three things. First, he introduces five reasons leading to conversion, First, he introduces five reasons leading to conversion, the first of which is taken from the creation of things: God himself that formed the earth: who made heaven and earth (Ps 145[146]:6); the first of which is taken from the creation of things: God himself that formed the earth: who made heaven and earth (Ps 145[146]:6); second, from his love for men, for he gave them the earth as a dwelling place: he did not create it in vain: the heaven of heaven is the Lord’s: but the earth he has given to the children of men (Ps 113:24[115:16]); second, from his love for men, for he gave them the earth as a dwelling place: he did not create it in vain: the heaven of heaven is the Lord’s: but the earth he has given to the children of men (Ps 113:24[115:16]); third, from the manifestation of truth foretold: I have not spoken in secret, as if to say, the things that natural reason prescribes are to be done, or of the preaching of the Christian faith: I have spoken openly to the world (John 18:20); third, from the manifestation of truth foretold: I have not spoken in secret, as if to say, the things that natural reason prescribes are to be done, or of the preaching of the Christian faith: I have spoken openly to the world (John 18:20); fourth, from the utility of his precepts: I have not said to the seed of Jacob: seek me in vain: in keeping them there is a great reward (Ps 18:12[19:11]); fourth, from the utility of his precepts: I have not said to the seed of Jacob: seek me in vain: in keeping them there is a great reward (Ps 18:12[19:11]); fifth, from the equity of his precepts: I am the Lord that speak justice, below: I, that speak justice (Isa 63:1). fifth, from the equity of his precepts: I am the Lord that speak justice, below: I, that speak justice (Isa 63:1). 867. Second, where it says, assemble yourselves, he enjoins upon the Jews the calling of the gentiles, recalling their salvation: assemble yourselves, as though to hear my precept, you that are saved, liberated from the captivity to the gentiles, below: I will send of them that shall be saved, to the Gentiles (Isa 66:19); he also sets out the necessity of the calling, namely, the error of the gentiles, they have no knowledge that set up the wood of their graven work: you shall see in Babylon gods of gold, and of silver, and of stone, and of wood borne upon shoulders, causing fear to the Gentiles (Bar 6:3). 867. Second, where it says, assemble yourselves, he enjoins upon the Jews the calling of the gentiles, recalling their salvation: assemble yourselves, as though to hear my precept, you that are saved, liberated from the captivity to the gentiles, below: I will send of them that shall be saved, to the Gentiles (Isa 66:19); he also sets out the necessity of the calling, namely, the error of the gentiles, they have no knowledge that set up the wood of their graven work: you shall see in Babylon gods of gold, and of silver, and of stone, and of wood borne upon shoulders, causing fear to the Gentiles (Bar 6:3). He enjoins the declaration of his praise: tell, in which he enjoins the office, consult together, how you ought to convert others: declare his glory among the Gentiles (Ps 95[96]:3); who has declared, in which he teaches them the proof of his divinity for converting others, namely from his foreknowledge of future things. And he sets out the reasoning and the conclusion, where it says, have not I, therefore, etc.; he declares the things that are past, and the things that are to come (Sir 42:19). He enjoins the declaration of his praise: tell, in which he enjoins the office, consult together, how you ought to convert others: declare his glory among the Gentiles (Ps 95[96]:3); who has declared, in which he teaches them the proof of his divinity for converting others, namely from his foreknowledge of future things. And he sets out the reasoning and the conclusion, where it says, have not I, therefore, etc.; he declares the things that are past, and the things that are to come (Sir 42:19). 868. Third, he invites the gentiles to conversion. 868. Third, he invites the gentiles to conversion. And first, the invitation is set out: be converted: be converted to me (Zech 1:3). And first, the invitation is set out: be converted: be converted to me (Zech 1:3). Second, he foretells their conversion, setting out the sign of adoration: I have sworn by myself, for I have nothing greater by which I might swear (Heb 6:13); it shall not return, without effect, below: so shall my word be, which shall go forth from my mouth: it shall not return to me void (Isa 55:11). Every knee shall be bowed to me, by Christians, for this is the manner of adoring the Redeemer, according to John Damascene, in the name of Jesus every knee should bow (Phil 2:10); he also sets out the sign of swearing, every tongue shall swear, for everyone swears by his god: all they shall be praised that swear by him (Ps 62:12[63:11]). He also sets out the sign of true confession: therefore shall he say: in the Lord, that is, in the person of the Lord; my, namely, God’s, justices and empire: to him be glory and empire (Rev 1:6); or my, namely, the Church’s, justices, the figures of the law of the Jews. Second, he foretells their conversion, setting out the sign of adoration: I have sworn by myself, for I have nothing greater by which I might swear (Heb 6:13); it shall not return, without effect, below: so shall my word be, which shall go forth from my mouth: it shall not return to me void (Isa 55:11). Every knee shall be bowed to me, by Christians, for this is the manner of adoring the Redeemer, according to John Damascene, in the name of Jesus every knee should bow (Phil 2:10); he also sets out the sign of swearing, every tongue shall swear, for everyone swears by his god: all they shall be praised that swear by him (Ps 62:12[63:11]). He also sets out the sign of true confession: therefore shall he say: in the Lord, that is, in the person of the Lord; my, namely, God’s, justices and empire: to him be glory and empire (Rev 1:6); or my, namely, the Church’s, justices, the figures of the law of the Jews. Third, he foretells the confusion of the unbelievers: they shall come to him, as if to be judged, who will not come as believers, in the day of judgment. Third, he foretells the confusion of the unbelievers: they shall come to him, as if to be judged, who will not come as believers, in the day of judgment. Fourth, the salvation of the believers: in the Lord shall all the seed of Israel, not only according to the flesh, but according to faith, be justified: let them that rise up against me be confounded (Ps 108[109]:28). Fourth, the salvation of the believers: in the Lord shall all the seed of Israel, not only according to the flesh, but according to faith, be justified: let them that rise up against me be confounded (Ps 108[109]:28).