Lectio 2 Lecture 2 6:8 Et audivi vocem Domini dicentis: quem mittam? Et quis ibit nobis? Et dixi: ecce ego sum, mitte me. 6:8 And I heard the voice of the Lord, saying: whom shall I send? And who shall go for us? And I said: lo, here am I, send me. 6:9 Et dixit: vade, et dices populo huic: audite audientes et nolite intelligere, et videte visionem et nolite cognoscere. 6:9 And he said: go, and you shall say to this people: hearing, hear, and understand not: and see the vision, and know it not. 6:10 Excæca cor populi hujus et aures ejus aggrava et oculos ejus claude, ne forte videat oculis suis et auribus suis audiat et corde suo intelligat, et convertatur et sanem eum. 6:10 Blind the heart of this people, and make their ears heavy, and shut their eyes: lest they see with their eyes, and hear with their ears, and understand with their heart, and be converted and I heal them. 6:11 Et dixi: usquequo Domine? Et dixit: donec desolentur civitates absque habitatore et domus sine homine, et terra relinquetur deserta, 6:11 And I said: how long, O Lord? And he said: until the cities be wasted without inhabitant, and the houses without man, and the land shall be left desolate. 6:12 et longe faciet Dominus homines, et multiplicabitur quæ derelicta fuerat in medio terræ, 6:12 And the Lord shall remove men far away, and she shall be multiplied that was left in the midst of the land. 6:13 et adhuc in ea decimatio, et convertetur, et erit in ostensionem sicut terebinthus et sicut quercus quæ expandit ramos suos. Semen sanctum erit id quod steterit in ea. 6:13 And there shall be still a tithing therein, and she shall turn, and shall be made a show as a turpentine tree, and as an oak that spreads its branches: that which shall stand therein, shall be a holy seed. 224. Et audivi vocem. Hic ostenditur ministri auctoritas ex iniunctione officii: et circa hoc tria facit. 224. And I heard the voice of the Lord. Here the authority of the minister is shown from his charge of office, and concerning this he does three things. Primo quaeritur mittendi consensus, unde dicit quem mittam?, in quo notatur auctoritas ex parte mittentis, Ro. X 15 quomodo vero praedicabunt nisi mittantur?; et quis ibit?, missi voluntas, nobis, acquisitive, ut non quaerat vanum honorem et non quaerat lucrum; e converso, Phil. II 21 omnes enim quae sua sunt quaerunt, non quae Jesu Christi. Mittam, in quo notatur unitas essentiae, nobis, in quo pluralitas personarum. First, the consent of the one to be sent is sought; hence he says, whom shall I send, in which the authority on the part of the sender is noted: and how shall they preach unless they be sent? (Rom 10:15). And who shall go? The will of the one who is sent, for us, acquisitively, that he may not seek vain honor and may not seek profit; conversely: for all seek the things that are their own not the things that are Jesus Christ’s (Phil 2:21). I send, in which the unity of essence is noted, for us, in which the plurality of persons is noted. 225. Secundo ponitur oblatum obsequium: et dixi: ecce ego, mitte me, infra L 5 ego autem non contradico, retrorsum non abii. 225. Second, the subservience offered by the prophet is set out: and I said: lo, here am I, send me, below: and I do not resist: I have not gone back (Isa 50:5). Sed videtur quod hoc fuerit praesumptionis, quia Moyses recusavit, Exo. III 11 quis ego sum ut vadam ad Pharaonem, et educam filios Israel ex Aegypto?, Jer. I 6 et dixi: a, a, a, Domine Deus, ecce nescio loqui quia puer ego sum. But it seems that this would be presumptuous, because Moses declined his office: who am I that I should go to Pharaoh, and should bring forth the children of Israel out of Egypt? (Exod 3:11); and I said: ah, ah, ah, Lord God: behold, I cannot speak, for I am a child (Jer 1:6). Et dicendum quod, sicut dicit Gregorius in Pastorali, et ponitur in principio Jeremiae in Glossa, utrumque fuit ex radice caritatis: ille enim propter dilectionem Dei noluit perdere solatium contemplationis, iste propter dilectionem proximi voluit mitti ut prodesset; et tamen nec ille jussus pertinaciter recusavit, nec iste prius quam purgatus aut requisitus esset se obtulit. And to this is to be said, as Gregory says in his Book of Pastoral Rule (and in the Gloss at the beginning of Jeremiah): each arose from the root of charity: for the one [Jeremiah] for the love of God did not wish to lose the solace of contemplation; the other [Isaiah] for the love of neighbor wished to be sent that he might be useful; and nevertheless, the one did not decline the command pertinaciously, nor did the other offer himself until he was cleansed and sought for. 226. Tertio injungitur officium; quantum ad duplicatum actum praedicit discurrere: et dixit: vade, Matth. X 16 ecce ego mitto vos sicut oves in medio luporum; et dices populo huic, Jer. XV 19 si separaveris pretiosum a vili, quasi os meum eris. 226. Third, the office is enjoined on him; as to the double act he foretells to discuss: and he said: go: behold I send you as sheep in the midst of wolves (Matt 10:16); and you shall say to this people: and you will separate the precious from the vile, you shall be as my mouth (Jer 15:19). 227. Audite audientes. Hic ponitur sententia. 227. Hearing, hear. Here the sentence is set out. Et primo ponitur sententia obdurationis; non obdurat autem immittendo malitiam sed non impartiendo gratiam, et hoc quia non se volunt ad gratiam convertere. And first, the sentence of hardness of heart is set out; he does not, however, harden hearts by sending malice into them, but by not imparting grace, and this is because they do not wish to be converted to grace. Secundo quaeritur sententiae duratio, ibi et dixi. Second, the length of the sentence is sought, where it says, and I said: how long, O Lord? (Isa 6:11). Circa primum tria facit. Concerning the first, he does three things. Primo ponitur sententiae pronuntiatio a Domino quantum ad duos sensus disciplinales: scilicet auditum qui deservit disciplinae, unde dicit audite, auribus exterioribus, audientes Christum vel alium praedicantem, et nolite intelligere; quasi: quia non vultis, non intelligitis. Permissivum est. Et quantum ad visum qui servit inventioni: et videte visionem, Christum corporaliter, vel magnalia Dei; et nolite cognoscere, permissivum est et non imperativum, infra XLII 19 quis caecus nisi servus meus? First, the pronouncement of the sentence by the Lord is set out, as to the two senses that produce knowledge: namely hearing, which serves instruction; hence he says hear, with the outer ears, hearing, Christ, or another who preaches, and understand not, as if to say: because you do not wish it, you do not understand. This is permissive. And as to sight, which serves discovery: and see the vision, Christ, corporeally, or the mighty works of God; and know it not; this is permissive and not imperative, below: who is blind, but my servant? (Isa 42:19). 228. Secundo ponitur sententiae acceptatio. Et <est verbum> prophetae, unde dicit: O Domine, ex quo plenitudo gentium intratura est, percute caecitate Israel, Ro. II 25, excaeca cor interius, et aures aggrava ne percipiant, et oculos ejus claude ne cognoscant, Jo. IX 39 in judicium ego in hunc mundum veni, ut qui non vident videant et qui vident caeci fiant. Vel est verbum Domini, et est sensus: excaeca, id est excaecatum praedica. 228. Second, the acceptance of the sentence is set out. And these are the words of prophet; hence he says: O Lord, from that by which the Gentiles shall come in, strike Israel with blindness (Rom 11:25): blind the heart, inwardly, and make their ears heavy, lest they perceive, and shut their eyes, lest they understand: for judgment I am come into this world: that they who see not may see; and they who see may become blind (John 9:39). Or these are the words of the Lord, and the sense is: blind, that is, proclaim them blind. Tertio excaecationis ratio: ne forte, propter bona, et convertantur et sanem eos, cum sanitate sint indigni, Ez. XVIII 21–22 si autem impius egerit poenitentiam ab omnibus peccatis suis quae operatus est, et custodierit universa praecepta mea et fecerit judicium et justitiam, vita vivet et non morietur, omnium iniquitatum ejus non recordabor, infra XXX 15 si revertamini et quiescatis, salvi eritis. Third, the reason for their blindness is set out: lest, for the sake of goods, they be converted and I heal them, when they are unworthy of health: but if the wicked do penance for all his sins which he has committed, and keep all my commandments, and do judgment, and justice, living he shall live, and shall not die. I will not remember all his iniquities (Ezek 18:21–22), below: if you return and be quiet, you shall be saved (Isa 30:15). 229. Et dixi. Hic ponitur sententiae duratio. 229. And I said. Here the length of the sentence is set out. Et primo ponitur prophetae quaestio: usquequo excaecabuntur?, Dan. VIII 13 usquequo visio conculcabitur?; And first, the question of the prophet is set out: how long will they be blinded? How long shall the vision . . . be trodden under foot? (Dan 8:13); secundo Domini responsio: et dixit. second, the answer of the Lord: and he said. Et ponitur duplex terminus: And a twofold ending is set out: primus quantum ad poenam malorum, first, as to the punishment of the wicked, secundus quantum ad sanctitatem bonorum, ibi semen sanctum, ac si dicat: quousque qui in sordibus est sordescat, Apoc. ult. qui nocet noceat adhuc, et qui in sordibus est sordescat adhuc. second as to the holiness of the good, where it says, a holy seed (Isa 6:13), as if to say: how long will those who are in filth be filthy? He that hurts, let him hurt still: and he that is filthy, let him be filthy still (Rev 22:11). Poenam autem tangit triplicem. And he touches on a threefold punishment. Primo quantum ad captivationem, quae designatur in desolatione civitatum: donec desolentur civitates, Jer. XII 10 dederunt portionem meam desiderabilem in desertum solitudinis, Thren. I 13 posuit me desolatam tota die moerore confectam; quantum ad culturam agrorum: terra relinquetur deserta, supra I 7 terra vestra deserta, civitates vestrae succensae igni; quantum ad exilium hominum: et longe faciet Dominus homines, Jer. XXII 26 et mittam te, et matrem tuam quae genuit te, in terram alienam in qua nati non estis, ibique moriemini, Ez. XX 38 et eligam de vobis transgressores et impios, et de terra incolatus eorum educam eos. First, as to subjugation, which is designated in the desolation of their cities: until the cities be wasted: they have changed my delightful portion into a desolate wilderness (Jer 12:10); he has made me desolate, wasted with sorrow all the day long (Lam 1:13); as to the cultivation of their fields: the land shall be left desolate, above: your land is desolate, your cities are burnt with fire (Isa 1:7); as to the exile of men: and the Lord shall remove men far away: and I will send you, and your mother that bore you, into a strange country, in which you were not born, and there you shall die (Jer 22:26). And I will pick out from among you the transgressors, and the wicked, and will bring them out of the land where they sojourn (Ezek 20:38). 230. Secundo quantum ad captivitatis longitudinem: et multiplicabitur gens illa in medio terrae, in qua captiva tenebitur: tamdiu durabit captivitas, Jer. XXIX 4 haec dicit Dominus exercituum Deus Israel omni transmigrationi quam transtulit de Jerusalem in Babylonem: aedificate domos et habitate in eis, et infra et multiplicamini ibi, et nolite esse pauci numero, et quaerite pacem civitatis ad quam transmigrare vos feci. 230. Second, as to the length of their captivity: and she shall be multiplied, that people, that was left in the midst of the land, in which she will be held captive: thus says the Lord of hosts the God of Israel, to all that are carried away captives, whom I have caused to be carried away from Jerusalem to Babylon: build houses, and dwell in them (Jer 29:4–5), and below this: and be multiplied there, and be not few in number. And seek the peace of the city, to which I have caused you to be carried away (Jer 29:6–7). 231. Tertio quantum ad iteratam persecutionem: 231. Third, as to repeated persecution: et primo ponit paucitatem: et adhuc in ea decimatio, id est vix decima pars relinquetur a Tito in Judaea terra, vel in toto orbe, propter Judaeos interfectos, Deut. XXVIII 62 et remanebitis pauci numero, qui prius eratis sicut astra caeli prae multitudine; and first, he places their small number: and there shall be still a tithing therein, that is, barely a tenth will be left by Titus in the land of Judea, or in the whole world, because of the Jews killed: and you shall remain few in number, who before were as the stars of heaven for multitude (Deut 28:62); secundo iteratam destructionem: et convertetur iterum super vos captivatio sub Adriano imperatore, supra V 25 in omnibus his non est aversus furor ejus, sed adhuc manus ejus extenta; second, repeated destruction: and she shall turn, again subjugation shall overcome you, under the emperor Hadrian, above: for after this his anger is not turned away, but his hand is stretched out still (Isa 5:25); tertio eorum vilitatem et despectionem vel dispersionem: erit in ostensione derisionis, sicut terebinthus, quaedam arbor quae in Damasci partibus magna est, in Graecia parva, et sicut quercus quae expandit ramos suos: in quo eorum dispersio signatur, Eccli. XXIV 22 ego quasi terebinthus extendi ramos meos. third, their baseness and contempt or dispersion: and shall be made a show, of derision, as a turpentine tree; a certain tree, which is large in the regions of Damascus and small in Greece, and as an oak that spreads its branches: in which their dispersion is signified: I have stretched out my branches as the turpentine tree (Sir 24:22). 232. Semen sanctum. Hic ponit terminum quantum ad sanctitatem bonorum. Unde dicit semen sanctum, id est virorum perfectorum qui divinae obediunt visioni, et aliorum sanctorum de Judaeis; quod steterit, non cadens per infidelitatem, infra ult. quia sicut caeli novi et terra nova quae ego facio stare coram me, dicit Dominus, sic stabit semen vestrum et nomen vestrum. 232. A holy seed. Here he sets out the ending as to the holiness of the good. Hence he says: a holy seed, that is, of grown men, who obey the divine vision, and of other saints of the Jews; which shall stand, not falling through infidelity, below: for as the new heavens, and the new earth, which I will make to stand before me, says the Lord: so shall your seed stand, and your name (Isa 66:22). Alii exponunt in bonum: multiplicabitur, post reditum de captivitate, in medio terrae suae, et adhuc in ea decimatio, quae relinquetur ad cultum Dei post multorum necem, et convertetur ad Deum, et erit in ostensione gloriae. Others explain this to their good: and she shall be multiplied (Isa 6:12), after her return from captivity, in the midst of her own land (Isa 6:13); and there shall be still a tithing therein, who will be left for the worship of God after the murder of many, and she shall turn, to God, and shall be made a show, of glory.