370. Secundo quantum ad gubernationem: puer parvulus, Petrus piscator, supra VIII 18 ecce ego et pueri mei, I Cor. I 27 stulta mundi elegit Deus ut confundat sapientes, et contemptibilia ut confundat fortia; minabit, id est ducet ad regnum sicut dux. 370. Second, as to government: a little child: Peter the fisherman. Above: behold I and my children (Isa 8:18); the foolish things of the world has God chosen, that he may confound the wise and the contemptible things that he may confound the strong (1 Cor 1:27); shall lead, that is, he shall lead them to the kingdom, like a general. 371. Tertio quantum ad comestionem dupliciter: 371. Third, as to eating, in two ways: quantum ad cibi conformitatem: vitulus, qui comedit herbas, animal mundum, ursus, qui lacerat carnes nec est mundum animal, simul pascentur, eodem cibo verbi Dei; catuli, id est familiae eorum, simul, id est conformiter, requiescent ad comedendum, vel cibum sacramentorum, I Cor. X 3 eamdem escam spiritualem manducaverunt. as to conformity of food: the calf, who eats grass and is a clean animal, the bear, who tears meat and is not a clean animal, shall feed together, on the same food of the Word of God; their young ones, that is, their families, together, that is, in conformity, shall rest to eat, or the food of the sacraments: they ate the same spiritual food (1 Cor 10:3). Secundo quantum ad cibi humilitatem: leo, rex, quasi bos, rusticus, paleas, rudem doctrinam, vel ad litteram abstinentiae cibos, Job XXXIX 9 numquid volet rhinoceros servire tibi aut morabitur ad praesepe tuum?; Second, as to humility of food, the lion, the king, like the ox, the rustic, straw, rough doctrine, or, literally, abstinence from food: shall the rhinoceros be willing to serve you, or will he stay at your crib? (Job 39:9). sed expressius videtur hoc servari in religione, ubi homines diversae aetatis et conditionis unanimiter, id est conformiter, vivunt, Ps. qui habitare facit unanimes in domo. Alii volunt quod fuit completum tempore illorum regum, quando majores in pace vivebant cum minoribus. Judaei dicunt omnia haec ad litteram futura temporibus antichristi. But this seems to be more expressly preserved in religion, where men of different ages and conditions live with one mind, that is, in conformity: who makes men of one mind to dwell in a house (Ps 67:7[68:6]). Others say that this was fulfilled in the time of the good kings, when the great lived in peace with the lowly. The Jews say all these things are to happen literally in the times of the antichrist. 372. Et delectabitur. Hic ostendit parvorum securitatem, et ponit tria: 372. And the sucking child shall play. Here he shows the security of the young, and he sets out three things: eorum confidentiam, cum contra horrorem ponit laetitiam: super foramina aspidis, id est super tribulationes quas diabolus vel tyrannus immittet, et statim quod lacte doctrinae fidei nutriri coeperit, Ro. V 3 non solum autem, sed et gloriamur in tribulationibus, scientes quia tribulatio patientiam operatur; vel in convertendis malis, Apoc. ult. qui audit dicat: veni. Contra fugam quae est indicativa timoris, ponit invadendi audaciam: qui ablactatus fuerit, jam solido utens cibo, faciet plus quod mittet manum suam in cavernam reguli, id est diaboli qui est rex super universos filios superbiae, Job XL, quia se confidenter persecutionibus tyrannorum exponet sicut multi martyres fecerunt, Job XXXIX 21 exultat, audacter in occursum pergit armatis; vel refertur ad praedicatores qui mittunt manum praedicationis ad conversionem peccatorum; vel ab uberibus, novitatis et voluptatis, quia novitii de hoc gaudent. their confidence, where against horror he sets out joy: on the other hole of the asp, that is, on the trials which the devil or a tyrant will send, and immediately, because he has begun to be nourished by the milk of the doctrine of faith: and not only so: but we glory also in tribulation, knowing that tribulation works patience (Rom 5:3); or in converting the wicked: he that hears, let him say: come (Rev 22:17). Against flight, which is indicative of fear, he sets out the daring of invasion; the weaned child, now eating solid food, shall do more, for he shall thrust his hand into the den of the basilisk, that is, the devil, who is king over all the children of pride (Job 41:25); for he will confidently expose himself to the persecutions of tyrants, as did many martyrs: he exults boldly, he goes forward to meet armed men (Job 39:21); or this refers to preachers, who thrust the hand of preaching for the conversion of sinners; or at the breasts, of newness and delight, for the newly converted rejoice at this. 373. Secundo ponit nocendi impotentiam: non nocebunt; monte sancto, id est Ecclesia, nisi volentibus, Lucae X 19 ecce dedi vobis potestatem, Marci ult. signa autem eos qui crediderint haec sequentur: linguis loquentur novis, serpentes tollent. 373. Second, he sets out inability to hurt them: they shall not hurt; in my holy mountain, that is, the Church, except the willing: behold, I have given you power (Luke 10:19); and these signs shall follow them that believe: they shall speak with new tongues. They shall take up serpents: and if they shall drink any deadly thing, it shall not hurt them (Mark 16:17–18). 374. Tertio ponit utriusque causam: quia repleta est terra scientia Domini, Ps. in omnem terram exivit sonus eorum, Eccli. XXIV 40 ego sapientia effudi flumina. 374. Third, he sets out the cause of both: for the earth is filled with the knowledge of the Lord: their sound has gone forth into all the earth (Ps 18:5[19:4]); I, wisdom, have poured out rivers (Sir 24:40). Judaei exponunt hoc totum factum ad litteram. Alii dicunt per hoc significari quod temporibus illorum regum committebant se quilibet parvuli audacter illis qui prius fuerant praedatores et crudeles. The Jews explain all of this literally. Others say that it signifies that, in the times of the good kings, all the young boldly committed themselves to those who were previously plunderers and cruel men. 375. In die illa, hic ponit dignationem. In signum, crucis, quod assumentes salvantur. Joan. 12: ego si exaltatus fuero a terra, omnia traham ad me ipsum. Infra 49: ecce ego levabo ad gentes manum meam, et exaltabo ad populos signum meum. Ipsum gentes deprecabuntur. Ps. 71: adorabunt eum omnes reges, omnes gentes servient ei. Erit sepulcrum ejus gloriosum: venerabitur ab omnibus. Unde designatum est per sepulcrum quod fecit in Modin in monumentum sempiternum, ut aspiciatur ab omnibus transeuntibus: 1 Machab. 13. Alii exponunt hoc de Josia, quia fuit sepultus in sepulcris regum. 375. In that day. Here he places the dignity of the restorer. For a sign, the sign of the cross; those who take up this sign will be saved: I, if I be lifted up from the earth, will draw all things to myself (John 12:32); below: behold I will lift up my hand to the Gentiles, and will set up my sign to the people; him the Gentiles shall beseech (Isa 49:22). All kings of the earth shall adore him: all nations shall serve him (Ps 71[72]:11). His sepulcher shall be glorious: it shall be venerated by all; hence it is signified by the sepulcher which he built in Modin for an everlasting monument, that it might be seen by all passing by (1 Macc 13:25–30). Others explain this as concerning Josias, for he was buried in the sepulchers of the kings. 376. Et erit in die illa. In parte ista promittit populi restaurationem quantum ad tria: 376. And it shall come to pass in that day. In this part he promises the restoration of the people as to three things: primo quantum ad ipsorum liberationem, first, as to their liberation; secundo quantum ad liberatorum conditionem, ibi et auferetur, second, as to the condition of the liberated, where it says, and the envy of Ephraim shall be taken away (Isa 11:13); tertio quantum ad liberationis praeparationem, ibi et desolabit. third, as to the preparation of their liberation, where it says, and the Lord shall lay waste (Isa 11:15). Circa primum duo facit: Concerning the first, he does two things: primo promittit liberationem, first, he promises their liberation; secundo describit liberationis modum: et levabit Dominus. second, he describes the manner of their liberation: and the Lord shall set up a sign (Isa 11:12). Quidam exponunt hoc de liberatione a captivitate Babylonis, quando possedit eos, eripiens a servitute Babylonis; et dicitur secunda respectu primae liberationis qua eduxit eos de servitute Aegypti: Nabuchodonosor enim eos vastante, diversae gentes eos in captivos et in servos duxerant et, multis interfectis, residui congregati sunt ex praecepto regis Cyri, sicut legitur Esdrae I. Sed melius exponitur de liberatione facta per Christum: sic enim consonat praecedentibus. Some explain this as concerning the liberation from captivity in Babylon, when the Lord took possession of them, snatching them out of slavery in Babylon; and it is called second in relation to the first liberation, by which he led them out of slavery in Egypt: for when Nabuchodonosor was ravaging them, different nations led them into captivity and slavery, and, many of them having been killed, those remaining were congregated by the command of king Cyrus, as we read in Ezra 1. But this is better explained as concerning the liberation accomplished by Christ: for thus it agrees with what precedes it. 377. In die illa, scilicet cum steterit in signum populorum, adjiciet secundo, per apostolos, quia primo per se praedicavit; residuum, quia reliquiae salvae fient: in quo notatur sanctitas Judaeorum conversorum et multitudinis gentium, de quo Mich. ult. factus sum sicut qui colligit in autumno racemos vindemiae. Phetros regio est, nomen habens ab uno filiorum Abraham; Elan, civitas Persidis; Emath, Antiochia; Sennaar, locus in Chaldaea, Jer. XXX. Vel secundo, in secundo adventu, quando per Eliae praedicationem convertentur corda filiorum ad patres, Mal. ult., Ro. XI 25 ex parte contingit in Israel etc. 377. In that day, namely, when he shall stand as a sign of the peoples, the Lord shall set his hand the second time, through the apostles, for he himself preached the first time; the remnant, for a remnant shall be saved: in which is noted the holiness of the Jewish converts, and the multitude of the gentiles, about which, it says in Micah 7:1: I am become as one that gleans in autumn the grapes of the vintage. Phetros is a region which has its name from one of the sons of Abraham; Elam, a city of Persia; Emath, Antioch; Sennar, a place in Chaldea (Jer 30). Or, the second time, in the second coming, when the hearts of children will be turned to their fathers by the preaching of Elias (Mal 4:6). Blindness in part has happened in Israel (Rom 11:25). 378. Et levabit. Hic ponit liberationis modum, quantum ad primam expositionem: levabit signum, id est edictum regis Cyri; profugos Israel, qui ad litteras Ezechiae venerunt in Jerusalem et conjunxerunt se duabus tribubus, et cum illis fuerunt captivati et cum eis liberati. Vel signum crucis, quantum ad secundam expositionem; et congregabit profugos, Act. XIII 46 vobis oportebat primum praedicari verbum Dei, sed quia repellitis illud, ecce convertimur ad gentes. Vel signum alicujus miraculi per quod convertentur ad praedicationem Eliae, infra XLIX 22 ecce levabo ad gentes manum meam et exaltabo ad populos signum meum, Ez. XXXIV praedicabis etc. 378. And he shall set up. Here he places the manner of liberation, as to the first explanation: a sign, that is, the edict of king Cyrus; the fugitives of Israel, literally, those who went to Ezechias in Jerusalem, and joined themselves to the two tribes, and were captured with them and liberated with them. Or the sign of the Cross, as to the second explanation; he shall assemble the fugitives: to you it behooved us first to speak the word of God: but because you reject it . . . behold we turn to the Gentiles (Acts 13:46). Or the sign of some miracle by which they will be converted to the preaching of Elias, below: behold I will lift up my hand to the Gentiles, and will set up my sign to the people (Isa 49:22); you shall proclaim (Ezek 34). 379. Et auferetur. Hic ostenditur liberatorum conditio, 379. And the envy of Ephraim shall be taken away. Here the condition of the liberated is shown, et primo quantum ad concordiam, contra odium quod erat inter Ephraim et Judam: et auferetur zelus, id est odium; hoc completum fuit in reditu de captivitate, secundum primam expositionem; vel quantum ad unitatem fidei, secundum secundam; vel complebitur in futuro, quantum ad tertiam. De ista concordia, Jer. III 18 ibit domus Juda ad domum Israel, et venient simul de terra aquilonis ad terram quam dedi patribus vestris. and first, as to concord, in contrast to the hatred which had existed between Ephraim and Judah: and the envy of Ephraim shall be taken away, that is, their hatred; this was fulfilled in the return from captivity, according to the first explanation; or as to the unity of faith, according to the second; or it will be fulfilled in the future, as to the third explanation. Of this concord: the house of Judah shall go to the house of Israel, and they shall come together out of the land of the north to the land which I gave to your fathers (Jer 3:18). 380. Secundo quantum ad potentiam in subjugatione hostium, vel quae fuit ad litteram temporibus Machabaeorum, quantum ad primam; vel per praedicationem apostolorum, quantum ad secundam; vel quantum ad prosperitatem quam etiam in futuro Dominus eis dabit. Volabunt, quasi velociter impingent, in humero Philisthiim, flagellandos, per mare, quia sunt circa mare, et hoc quantum ad primam et tertiam; simul, cum eis jam victis, praedabuntur filios orientis, Assyrios: hoc non legitur factum tempore Machabaeorum; vel praedabuntur per mare, quia Philistaei abundant navibus. Idumaea et Moab, qui primo hostes, praeceptum manus eorum implebunt, non expectabunt alium facientem secundum mandatum: in quo notatur magna exaltatio; et filii Amon: hi omnes fuerunt magni adversantes, infra XLIX 12 venient etc. Vel volabunt, prae desiderio praedicandi, per mare, quia apostoli navigio per mare ad multas gentes pervenerunt. Vel per has gentes quas nominat omnes intelligit, infra LX 8 qui sunt isti qui ut nubes volant?; praeceptum manus, quia docebant verbo et exemplo. 380. Second, as to power in the subjugation of enemies, either that which occurred literally in the time of the Maccabees, as to the first explanation; or through the preaching of the apostles, as to the second; or as to the prosperity which the Lord will also give them in the future. They shall fly, as if to say, they shall fall quickly, upon the shoulders of the Philistines, to scourge them, by the sea, because they are near the sea, and this as to the first and third explanation; together, with those already conquered, they shall spoil the children of the east, the Assyrians: this is not said to have happened in the time of the Maccabees; or they shall spoil by the sea, because the Philistines abounded in ships. Edom, and Moab, who at first were enemies, shall fulfill the precept of their hand, not expecting the other to act according to the command: in which is noted their great exaltation; and the children of Ammon: all these were great adversaries, below: behold these shall come from afar (Isa 49:12). Or, they shall fly, because of their desire to preach, by the sea, for the apostles reached many nations by ship through the sea. Or by the nations which he names he understands all nations, below: who are these, that fly as clouds? (Isa 60:8); the precept of their hand, for they taught by word and example. 381. Et desolabit. Hic ponitur liberationis praeparatio. Et circa hoc duo ponuntur: 381. And the Lord shall lay waste. Here the preparation of their liberation is set out. And concerning this two things are set out: primo praeparatio, first, the preparation, secundo utilitatis consecutio: et erit. second, the attainment of the benefit: and there shall be a highway (Isa 11:16). Promittitur autem praeparatio secundum similitudinem ad duplex beneficium quod exhibitum fuit patribus venientibus de Aegypto: And the preparation is promised according to the likeness of the twofold benefit which was shown to their fathers who came out of Egypt: primo in divisione maris, de quo legitur Exo. XIV, et quantum ad hoc dicit linguam maris; et dicitur lingua maris quia, sicut dicit Magister in Historiis, in egressu filiorum Israel de Aegypto non fuit divisum mare ex uno litore, sed quasi quaedam lingua quae circumdabat montem quemdam. Lingua maris, id est medium maris, more Hebraici sermonis, qui omne quod est in medio linguam vocat, propter hoc quod lingua est in medio oris. Quod quidem ad litteram nunquam fuit factum; sed significatur amotio omnis impedimenti detinentis, quantum ad primam expositionem; vel lingua maris dicitur Aegyptus, cujus litus lingit mare. Sed quantum ad secundam: linguam maris Aegypti desolabit, id est linguam qua idola laudabant. first, in the parting of the sea, which we read about in Exodus 14, and as to this, he says, the tongue of the sea; and it is called the tongue of the sea because, as the Master says in the Histories, when the sons of Israel came out of Egypt, the sea was not parted from one shore, but like a tongue of land which surrounded a mountain. The tongue of the sea, that is, the middle of the sea, in the manner of Hebrew speech, which calls anything that is in the middle the tongue, because the tongue is in the middle of the mouth. This indeed never happened literally; but it signifies the removal of all impediments that detained them, as to the first explanation; or the tongue of the sea refers to Egypt, whose shore the sea licks. But as to the second explanation, the Lord shall lay waste the tongue of the sea of Egypt, that is, the tongue by which they praised idols. 382. Secundum beneficium fuit in divisione Jordanis, de quo legitur Josue IV, et quantum ad hoc dicit levabit manum suam, hoc est potentiam suam, super flumen, quantum ad primam expositionem; et est metaphorica locutio, ut per divisionem maris et fluminis intelligatur omnis impedimenti amotio; quantum ad secundam, significatur ad litteram flumen: ipse Nilus, qui ab Alexandro divisus est in septem rivos, qui praeparatio Romanis est, et adeo praedilatati ut, aqua per rivos et meatus transeunte, transvadari a calceatis posset apostolis, de quibus Eph. ult. calceati pedes in praeparationem Evangelii pacis. Vel per flumen significatur regnum Aegypti quod divisum est a Romanis in plures senatus. In fortitudine spiritus sui, exercitus Alexandri, vel Romanorum; vel spiritus, id est venti, ad similitudinem ejus quod dicitur Exo. XIV 21 flante vento vehementi et urenti tota nocte. 382. The second benefit was in the parting of the Jordan, which we read about in Joshua 4; and as to this, he says: he shall lift up his hand, that is, his power, over the river, as to the first explanation; and this is metaphorical speech, so that by the division of the sea and the river the removal of all impediments is understood; as to the second explanation, it literally signifies a river: the Nile, which was divided into seven streams by Alexander, who was the preparation for the Romans; and it was broadened so much that, with the water passing through streams and channels, it could be forded in shoes by the apostles, about whom Ephesians 6:15 says, your feet shod with the preparation of the gospel of peace. Or by the river is signified the kingdom of Egypt, which was divided by the Romans into many senates. In the strength of his spirit, the army of Alexander, or of the Romans; or the spirit, that is, the wind, like what is said in Exodus 14:21: by a strong and burning wind blowing all the night. 383. Et erit via. Hic ponitur utilitas, et jam patet per ea quae dicta sunt; sicut fuit, Eccli. XXXVI 6 innova signa et immuta mirabilia; glorifica manum et brachium dextrum, excita furorem et effunde iram. 383. And there shall be a highway. Here the benefit is set out, and it is already evident from what has been said; as there was: renew your signs, and work new miracles. Glorify your hand, and your right arm. Raise up indignation, and pour out wrath (Sir 36:6–8). Caput 12 Chapter 12 12:1 Et dices in illa die: confitebor tibi Domine quoniam iratus es mihi; conversus est furor tuus, et consolatus es me. 12:1 And you shall say in that day: I will confess to you, O Lord, for you were angry with me: your wrath is turned away, and you have comforted me. 12:2 Ecce Deus salvator meus: fiducialiter agam et non timebo, quia fortitudo mea et laus mea Dominus Deus, et factus est mihi in salutem. 12:2 Behold, God is my savior, I will deal confidently, and will not fear: because the Lord is my strength, and my praise, and he is become my salvation. 12:3 Haurietis aquas in gaudio de fontibus salvatoris. 12:3 You shall draw waters with joy out of the savior’s fountains: