This was translated using ChatGPT.
Is 60:1. “Arise, be enlightened, O Jerusalem.”
The Septuagint reads: “Be enlightened, be enlightened, O Jerusalem.” Vatablus has: “Arise, be radiant,” while others read: “Arise, shine.” The word Jerusalem does not appear in the Hebrew text, but seems to have been added from the Septuagint and from the ecclesiastical chant used on the feast of the Epiphany—and this rightly and faithfully. For it is understood that the address is made to Jerusalem herself, as is clear from the conclusion of the preceding chapter. The discourse here is directed to the same subject and offers congratulations to the same one to whom it was said in the previous chapter, verse 10: “And a redeemer shall come to Zion.”
Now the Rabbis—followed by the commentary of St. Thomas and by Hugh of St. Cher—take these words in the literal sense as referring to the earthly Jerusalem, that is, to the Jews who were brought back from Babylon to Jerusalem. At that time, they say, the city flourished again and, as it were, returned to its former glory. Allegorically, however, under this type and symbolic figure, they judge that the glory of the Christian Church is represented.
Secondly, the Chiliasts or Millenarians referred these words to their thousand-year reign, during which, after the judgment, the saints are to reign on earth with Christ amid all bodily delights, according to Revelation 20:6. They held that everything said here would then be fulfilled literally in Jerusalem.
But both of these interpretations are rightly refuted and condemned by St. Jerome as Judaizing and erroneous. “The Jews,” he says, “and our semi-Jews, who expect a golden and gem-studded Jerusalem descending from heaven, contend that these things will take place in the thousand-year kingdom, when all nations will serve Israel.” And further: “These are the people who desire earthly pleasures, who seek the beauty of wives and the number of children; whose god is their belly and whose glory is in their shame. Whoever follows their error, even under the Christian name, confesses himself to be like the Jews.”
Again he says: “But according to the earlier sense, we believe that all these things are spoken of the Church, which was first gathered from the Jewish people and then transmitted the light that had arisen over her to the Gentiles through the Apostles. To her it is said: ‘Arise, be enlightened,’ so that what fell among unbelievers may rise among believers; what fell in the synagogues may rise in the churches; and after she has risen, let her be enlightened, so that she may have no darkness of error at all.”
The same doctrine is taught by St. Cyril, Procopius, Theodoret, Tertullian, Augustine, Ambrose, Clement, and others cited by Leo Castrius, Forerius, Adamus, Vatablus, and many more. “He addresses,” says Vatablus, “the primitive Church and exhorts her to faith in Christ. ‘Give heed,’ he says, ‘that you may attain faith.’ For the things that follow throughout the chapter are so magnificent that they belong not to Jerusalem or to the Jews, but to the Christian Church alone.”
The sense, therefore, is this: Come now, O Church, O people believing in Christ, who until now have sat in the darkness of unbelief and ignorance of God; who have lain down and slept on the couch of all sins; who have lain in the prison and captivity of the devil and hell. Now arise from this seat, couch, and prison; receive the rising Sun of justice; awake from the sleep of sins; lift up your head; and with eager hands embrace the liberty, light, and joy offered to you by Christ.
This alludes to what was said in Isaiah 9:2: “The people who walked in darkness have seen a great light; upon those dwelling in the land of the shadow of death a light has arisen.” St. Paul alludes to this in Romans 13:11: “It is now the hour for us to rise from sleep, for our salvation is nearer now than when we first believed. The night is far spent; the day is at hand. Let us therefore cast off the works of darkness and put on the armor of light.” And again in Ephesians 5:14: “Awake, O sleeper, and arise from the dead, and Christ shall enlighten you.”
“Be enlightened,” therefore, means: receive the light of faith and grace like a mirror, so that you may be transformed into the same image and become like the sun, illuminating the world. This is what the Apostle says in 2 Corinthians 3:18: “And we all, with unveiled face, beholding the glory of the Lord as in a mirror, are transformed into the same image from glory to glory, as from the Spirit of the Lord.”
Moreover, this exhortation to be enlightened is both an invitation urging the Jews to embrace the light of the Gospel rising among them, and a congratulation, as if to say: Come, enjoy the light with which you alone are irradiated throughout the whole world; rejoice in it and give thanks to God. This illumination may also be understood as resurrection or restoration to life: O Jerusalem, who until now have lain in the deep death of errors and sins, arise and be enlightened—that is, return to the life of faith and grace. For light often signifies life, because to see and enjoy the light of the sun is most delightful to living beings.
Thus Euripides says in Iphigenia in Aulis: “To behold the light is sweetest to men.” On the contrary, the desperate man longs to break off from unseen light and no longer gaze upon the vault of heaven. So Wisdom says in Ecclesiasticus 24:45: “I will penetrate all the lower parts of the earth and will look upon all who sleep, and I will enlighten (that is, restore to life) all who hope in the Lord.” And in 2 Timothy 1:10 the Apostle says of Christ: “He has destroyed death and brought life and incorruption to light through the Gospel.”
The Egyptians represented life by the symbol of a lamp, believing that life was nothing other than fire nourished by moisture like oil. By light they signified every good. Hence Varro, in book 2 of De Lingua Latina, thought that mane (morning) was so called because the ancients called manus “good.” The Greeks also used to say φῶς ἀγαθόν (“good light”) when light was brought in, just as we exchange good wishes when a lamp is introduced. Still, the earlier sense is both clearer and more proper, and so the text continues:
“For your light has come, and the glory of the Lord has risen upon you.”
By light and glory he understands the presence of Christ, His doctrine, His grace, and the whole glory of the Gospel, as may be gathered from Matthew 9:1. Thus not unfittingly Sanctius understands this of God’s mercy and the forgiveness of sins. For glory is so taken in Romans 3:23: “All have sinned and lack the glory,” that is, the grace and favor of God. And in Numbers 14, when Moses asked God to forgive the sin of the people, the Lord replied: “I have forgiven according to your word; but truly, as I live, the whole earth shall be filled with the glory of the Lord.”
Yet this sense is partial, not complete. The text also alludes to the glory that dwelt in the pillar of fire by night and the cloud by day over the ancient tabernacle and the Holy of Holies in the Temple—this being a type of the Church. Hence St. Jerome says: “Your light has come, which all the prophets promised, which you continually awaited; and the glory of the Lord, which once was over the tabernacle and its tent, has risen over you, of which it was said: ‘Glorious things are spoken of you, O city of God.’”
It also alludes to the star that led the three Magi to Christ as the firstfruits of the Gentiles. Therefore, by this light, splendor, and glory, some understand the star that guided the Magi, as Prosper, Chrysostom, Julian of Toledo, and others affirm.
Is 60:2 “For behold, darkness shall cover the earth … but the Lord shall arise upon you.”
By darkness he understands paganism, idolatry, and other errors, as well as vices and crimes, by which the Gentiles and all who are outside the Church are darkened. Christ, rising like the sun from on high, dispelled these darknesses first from the Jews and then from the Gentiles. This alludes to the darkness of Egypt in the time of Moses and Pharaoh, which was exceedingly thick, while light occupied only the dwellings of the Hebrews (Exodus 10:23). Thus Christ is called light in John 1:9 and elsewhere.
Is 60:3 “And the nations shall walk in your light.”
Vatablus translates: “The nations shall come to your light.” For to the Church that arose in Judea and Jerusalem, shining with so many virtues and miracles like a lighthouse blazing with brilliant flame, the nations—tossed and shipwrecked in the sea of errors, vices, and miseries—hurried, so that by following her light, that is, faith and grace, they might reach the harbor of salvation. The prophet therefore foretells both that the nations will come to the light of the primitive Church and that, having come, they will continue to walk in her light until they attain salvation.
“And kings in the brightness of your rising.”
This is a hypallage, meaning: at the rising of your brightness or toward the brightness that shall rise upon you. Thus St. Jerome and others explain it. The “brightness of your rising” is the same as your light. Others understand it of Christ Himself, the Sun in the Church, while those outside remain in perpetual night unless they approach that Sun who shines only in the Church.
Is 60:4 “Lift up your eyes round about and see.”
This is spoken as from a watchtower, for Zion is a mountain and thus a lookout. It refers to the time when the Apostles were dispersed throughout the world and their successors converted many nations to the Church.
“Your sons shall come from afar, and your daughters shall rise at your side.”
“From afar” signifies distance of place and the length of the world; “at your side” its breadth. From far and wide, in countless multitudes, both women and men will come to you, O Church, and submit themselves to you and to your faith. The Hebrew verb here (’āman, אמן) carries the meanings of being faithful, of nourishing, and of strengthening. The sense is that they will be faithfully nurtured and strengthened so as to grow and be confirmed. The Septuagint renders it: “Your daughters shall be carried upon shoulders,” that they may be brought to you like an offering.
Mystically, St. Jerome says: “The daughters—that is, weaker Christians—will be borne on the shoulders of the Apostles, so as to be carried into the bosom of Abraham, Isaac, and Jacob.”
Is 60:5. “Then you shall see, and your eyes and your heart shall overflow with delight, and you shall abound.”
That is, you will nourish both your eyes and your mind with pleasure, gazing upon so many sons and daughters, and you will overflow—both in abundance and in joy—at so numerous an offspring flowing in from every side, like waters and rivulets that converge from all directions into a river. Hence Forerius says: “You will look broadly, and like a river that overflows its banks and spreads far and wide, you will be enlarged.”
Instead of you shall abound, Vatablus translates you shall shine, that is, you will be radiant and joyful in countenance. For the sad and sorrowful are seen to have a gloomy and darkened face; hence among the Hebrews they are called “obscure.” The Hebrew word nāhar (נָהַר) is used both of light—as is clear from Psalm 34(33):6—and of a river. It signifies to flow forth or stream abundantly, swiftly, and gladly or eagerly. For just as water flows from a spring, so light seems to gush forth and pour out from the sun or from any luminous body.
“When the multitude of the sea shall be turned toward you.”
That is, many island and overseas nations, such as the Greeks, Africans, Spaniards, Italians, Gauls, and others. Because Judea is, as it were, encircled by the sea and separated from other nations by it, all other peoples were therefore called “overseas” by the Jews. The sense is: just as the sea, surging with waves and breaking through its barriers, floods the land and occupies fields on every side, so many transmarine nations will come to you in great companies and rush upon you with mighty force; and then you shall overflow with joy. Thus Forerius explains it.
Sanchez adds that, according to the Hebrew manner, the comparison as is understood: because nations will come to you as numerous as the multitude of the sea, that is, so that the whole sea seems to flow out of its bounds, leaving its bed and shores, and converge upon you. Thus Ezekiel 26:3 says: “Behold, I am against you, O Tyre, and I will bring up many nations against you, as the sea brings up its waves.” And Jeremiah 46:8: “Egypt rises like the Nile and says: I will rise and cover the earth.”
Secondly, the same authors understand by “the multitude of the sea” the gold, silver, and overseas riches that the nations brought with them to Christ and to the Church, as the three Magi did, of whom Psalm 72(71):10 says: “The kings of Tarshish and of the islands shall offer gifts.” For Tarshish signifies the sea. To this Isaiah alludes.
Is 60:6. “The strength of the nations shall come to you.”
That is, strong and mighty nations, or the most distinguished and excellent of the Gentiles. Thus Vatablus. Secondly, says Sanchez, “the strength of the nations” refers either to royal majesty, which will come humbly to the Church, or to their gifts and riches, which they will offer to her. Thirdly, Forerius understands by “strength” the powers, arms, talents, industry, vigor, arts, and sciences of the nations—for all these have been transferred to the Church. All of this is signified by the Hebrew ḥēl (חֵיל). How true and fully realized these things are, and how wondrous and perpetual the propagation, multiplication, and growth of faith and the Church have been, Thomas Bozius shows at length in De Notis Ecclesiae, tome 1, sign 8 and following.
“The abundance of camels shall cover you.”
That is, such a great multitude of camels that they appear to overwhelm you like water or the waves of the sea mentioned earlier. Although Sanchez reasonably thinks that the “flood” here refers not to water but to dust, which droves of camels raise with their feet; for poets often call clouds of dust “waves,” and Virgil speaks of a “dusty cloud.”
Camels are mentioned rather than horses first because the East abounds in camels. As Pliny says (Natural History 10.9), camels carry for twelve months from their third year, give birth in spring, and conceive again after a year. Secondly, because camels carry enormous burdens on their humps, being aided, as Cicero says, by the height of their necks. Finally, because, as Pliny says (28.9), camel’s milk is the sweetest after human milk. Hence the camel seems to have taken its name from suckling: for gāmal (גמל) signifies “to wean”; from this comes gāmāl, that is, camel—a name that has passed into all languages. Thus the camels of the Gentiles, and the Gentiles themselves, will bring their milk and riches to the Church, and in turn will be nourished by her with spiritual milk.
“The dromedaries of Midian and Ephah.”
For dromedaries, the Hebrew has bikhrē (בִּכְרֵי), that is, the young of camels. Hence the Chaldean translates yankā, meaning a suckling, that is, a young camel; after it is weaned it is called gāmāl, or camel. These young camels are therefore called dromedaries because of the speed of their running; for δρομός means “course,” whence dromades. Livy (Book 37, on the Macedonian War) says: “Before this cavalry went scythed chariots and camels, which they call dromedaries.” Again: “Dromedary camels were among the gifts, of remarkable swiftness.” It is helpful to note that they can endure thirst for four days, as Pliny testifies (8.18); hence Persius calls the camel “thirsty.” This endurance of thirst and dryness greatly aids speed in animals.
It is well known that Bayezid, Emperor of the Turks, having been defeated in battle and fleeing on a very swift mare, was captured by Tamerlane’s soldiers because he watered the thirsty horse. Once the mare drank, she greatly slackened her speed, and so was overtaken by the pursuing Tartars along with her rider.
“Midian and Ephah.”
These are regions beyond Arabia, fertile in camels, named after Midian, the son of Abraham by Keturah, and Ephah, the son of Midian. The whole region is called Sheba. Hence also the Queen of Sheba, who came as a type of this reality with gifts to Jerusalem to hear the wisdom of Solomon, who himself was a type of Christ, as St. Jerome says. The sense, then, is this: from various regions of Asia, by means of adult camels and smaller ones—that is, dromedaries—gifts will be brought to you, O Church.
Mystically, St. Jerome, Theodoret, and Procopius—and indeed Christ Himself in Matthew 19:24—understand camels to signify the rich, burdened and proud. For like camels they labor to heap up wealth and carry great burdens and cares on their shoulders to preserve and increase it. Yet these men, through the preaching of Christ, the Apostles, and apostolic men, consecrated themselves and their possessions to Christ. “Such,” says St. Jerome, “was your holy mother of blessed memory, Paula, O Eustochium, and your brother Pammachius, who passed through the eye of the needle—that is, through the narrow and constricted way that leads to life—leaving the broad road with its burdens that leads to hell. Whatever they possessed they carried as gifts to the Lord, fulfilling the saying: ‘The ransom of a man is his wealth,’ for what is impossible with men is possible with God.”
“All shall come from Sheba, bringing gold and frankincense (and, adds Cyril, precious stones).”
“All,” that is, very many, of whom the first were the three Magi, who, led by the star, came to Christ from Arabia, as I showed on Matthew 2:1. This alludes to Psalm 72(71):10–11: “The kings of Tarshish and of the islands shall offer gifts; the kings of Arabia and Sheba shall bring offerings.”
In Hebrew, Arabia is denoted by the name Scēbā (שְׁבָא) with shin, which in Hebrew is written with shin; but Sheba is written with samekh (Səḇāʾ, סְבָא), which signifies Ethiopia. Arabia lies between the Red Sea and the Persian Gulf and abounds in gold, frankincense, cinnamon, balsam, myrrh, palm trees, and reeds; hence it is called Felix or Beata (Happy or Blessed), as Strabo testifies (Book 16). Frankincense is proper to this Arabia alone; it is produced nowhere else. Hence Virgil says (Georgics 1):
India sends ivory, the Sabaeans their frankincense.
Servius thinks that the Sabaeans are so called from σέβεσθαι (“to worship”), because we worship God through their incense. Others think Sheba is a Hebrew or Arabic word meaning “conversion,” from šûḇ (שׁוּב), “to return” or “be converted,” as St. Jerome says; or “captivity,” from the root šāḇāh (שָׁבָה), “to be taken captive.” Either meaning fits the present reality and history well, for Sheba was converted from the captivity of sin to God, grace, and salvation through Christ.
It is called Sheba with shin from Sheba, son of Raamah, son of Cush; just as Ethiopia is called Sheba with samekh, which is the same as Cush. Thus by Sheba here not only Sheba with shin, that is, Arabia, but also its neighboring and bordering Sheba with samekh, that is, Ethiopia or Abyssinia—where Prester John reigns—may be understood, as St. Cyril, Procopius, and Josephus explain. For the letters shin and samekh differ only by a point.
Finally, how true this oracle was, and how greatly Christianity flourished in Arabia—indeed even earlier than among the Romans—is evident from the eunuch of Candace, queen of Ethiopia (for she ruled in Sheba), who, converted by Philip (Acts 8:38), spread the faith of Christ in Sheba. The same is clear from the history of the Homerites, who resisted the Jewish tyrant Dhu Nuwas even unto death and martyrdom in the year of Christ 522. Again, from the deeds of Elesbaan and Abraha, kings of the Homerites, who, after killing Dhu Nuwas, restored the former flourishing state of the Church there and were of great assistance to the emperors Justin and Justinian against the infidels, as Baronius records at length in tome 6 under that year.
Comments
Post a Comment