Father Cornelius a Lapide's Commentary on Isaiah 50:1-11

 Translated by Qwen

Father Cornelius a Lapide's Commentary on Isaiah 60:1-11

Isa 61:1 "SPIRITUS DOMINI SUPER ME" [The Spirit of the Lord is upon Me]

In the preceding chapter, the Prophet described the wondrous conversion, espousal, gathering together, and joy of the Church of the Gentiles toward Christ; now he assigns the cause of these things, namely, her Spouse Christ the Lord, who was to accomplish this conversion and espousal. Therefore, the Prophet here introduces Him speaking and giving the reason for His legation and mission into the world, namely, that He has been anointed and inaugurated as King of Zion and of the Church, for this purpose: that He might cure and refresh all the afflicted ones of Zion.

Therefore, what St. Thomas and some others think—that Isaiah is speaking here and saying that he himself has been sent to the Jews to announce to them liberation from the Babylonian captivity, and that Isaiah is a type of Christ, who liberated men from sin and hell—does not seem true. For Christ Himself explains this passage as referring to Himself in Luke 4:18. For when He read this passage of Isaiah in the synagogue before the Jews and rabbis, He said: "Today this prophecy has been fulfilled in your ears," because, namely, "I am Christ, I am He of whom Isaiah speaks."

For upon Me—that is, upon My humanity—the Spirit of the Lord has rested. For inasmuch as I am God, just as I have the Deity, so I have the same Spirit, common and essential, with the Father and the Holy Spirit. Moreover, the Holy Spirit descended invisibly and was upon Christ from the first instant of His conception; but visibly He descended upon Him at His baptism. Whence, shortly after baptism, fasting, and temptation, He came into the synagogue and said that then this oracle of Isaiah concerning Himself had been fulfilled. Then He healed the sick and did those things which Isaiah predicts here that He would do.

Therefore, the Fathers—St. Jerome, Irenaeus, Athanasius, Augustine, Bede, and from these Toletus on Luke 4:18, indeed even St. Peter himself in Acts 10:38—assert that these things were fulfilled at the baptism of Christ, when the Holy Spirit descended in the form of a dove upon Christ, and the voice of the Father was heard: "This is My beloved Son, in whom I am well pleased; hear Him." For by this visible sign, and likewise by the voice, as it were externally before the people, Christ was declared and consecrated as teacher, Prophet, legislator, and Redeemer of the world, and deputed to evangelize the poor. Whence immediately after baptism, the operation and effect of this Spirit in Christ showed itself. For, as St. Luke says in chapter 4:1: "Jesus, full of the Holy Spirit, returned from the Jordan and was led by the Spirit into the desert." And having finished the fast of forty days and the temptations of the devil, verse 14: "And Jesus returned in the power of the Spirit into Galilee. And He taught in their synagogues." And He came to Nazareth into the synagogue, where He read and explained this passage of Isaiah, and said it had been fulfilled.

The sense therefore is this: "The Spirit of the Lord descended upon Me, both secretly at My birth, and rather openly and publicly at My baptism, when I was now about to begin the office imposed upon Me by the Father, namely, of teaching and preaching; and thus the Spirit impelled Me to teach, to preach, and to console and care for the afflicted and mourning in Zion, as follows."

"EO QUOD UNXERIT DOMINUS ME" [Because the Lord has anointed Me]

He gives the cause why the Holy Spirit has come upon Him, namely, because for this office He had anointed Him. So Theophylact, Maldonatus, Jansenius. Note: This anointing of Christ was accomplished at the Incarnation: first, through the grace of hypostatic union; second, through the fullness of created and infused graces flowing from the union already mentioned.

Whence St. Peter, explaining this passage of Isaiah and Christ's anointing, in Acts 10:38, says: "You know what has happened throughout all Judea, beginning from Galilee after the baptism which John preached: Jesus of Nazareth, how God anointed Him with the Holy Spirit and with power." For Christ received grace, not as some private faithful and holy person, but the grace of the Head—that is, the fullness of graces—which, as Redeemer and Head of the Church, He might pour forth into all His members.

Therefore, other saints are said to be anointed with the grace and gifts of the Holy Spirit, but Christ is said to be anointed with the Holy Spirit Himself and with the fullness of all graces. So St. Basil, Book On the Holy Spirit, chapter 26. And hence Christ is called in Hebrew Messiah, in Greek Christos, in Latin Unctus (Anointed); for by this anointing He was consecrated as King and Redeemer of the world, and Head of the Church militant and triumphant.

Note: For that which the Septuagint translate as on account of which, St. Luke renders for which reason, which can be understood in two ways. First, so that it may signify the final cause of the past anointing: "The Holy Spirit descended upon Me at baptism and impelled Me to execute in fact the office of the Messiah, because for this He had already anointed and deputed Me from the beginning," as I have already explained. Second, for which reason may be taken for therefore or for this cause, so that it may signify not the cause but the effect of the descent of the Holy Spirit: "The Holy Spirit descended upon Me; therefore with His gifts, as it were effects, He anointed and filled Me."

Concerning which, note that the Holy Spirit is the cause of the gifts, and therefore is prior to them in the genus of efficient cause, because He Himself causes and produces these gifts in the soul. But in the genus of material and final cause, He is as it were posterior to them. For materially, so to speak, the soul of Christ, and of any Christian whatsoever, does not receive the Holy Spirit except through His gifts; whence in a certain way it first receives the gifts, and through the gifts the Holy Spirit Himself. Similarly, in the genus of final cause, the Holy Spirit is given to the soul as if for this end: that He may communicate His gifts to it; whence these gifts in the genus of final cause are as it were prior to the Holy Spirit.

Therefore, both things are truly said, namely: The Holy Spirit descended into Christ because He anointed Him; for through the anointing, and through the gifts, He descended and poured Himself into Christ. Conversely, the Holy Spirit descended into Christ that He might anoint Him, or therefore He anointed Him with His grace and His gifts; for He Himself is the efficient cause of His own gifts. Therefore, there is not here a tautology, but a convenient reciprocity. For rightly from the gifts inhering in Christ is inferred that the Holy Spirit, author of the gifts, inheres in Him; and conversely, from the Holy Spirit inhabiting Christ, it is rightly inferred that the gifts and effects of the Holy Spirit inhere in Him.

Add to this that this descent of the Holy Spirit into Christ is understood especially as visible, which was at His baptism, as I have said; and then the sense is: "Because Christ was anointed with the grace of the Holy Spirit invisibly at His Incarnation, therefore the Holy Spirit, author of grace, was always with Him; and this He showed visibly at baptism, descending upon Him corporeally in the form of a dove." For in Scripture, something is often said to be done when such a thing is publicly shown and demonstrated to be, or to have been. Therefore, the Holy Spirit is said to have descended upon Christ at baptism because this descent was openly shown through the dove, although long before He had descended secretly upon Him through grace, both of union and habitual.

"AD ANNUNTIANDUM MANSUETIS" [To announce to the meek]

Note: These words are to be connected with the preceding, and thus this passage is to be punctuated: "Because He has anointed Me to announce to the meek, He has sent Me to heal the contrite of heart." Thus the Septuagint, Forerius, Vatablus, Jansenius, Maldonatus, and others connect and punctuate; for here is signified the end of Christ's anointing: "Christ was anointed for this, that He might announce to the meek," that is, as the Septuagint and St. Luke [render], "that He might evangelize the poor." So Irenaeus, Book 1, chapter 10; Hilary on Psalm 52; Tertullian, Book 4 Against Marcion, chapter 14; Ambrose, Theophylact, and Bede on Luke 4.

Therefore, here the Prophet describes the duties and offices of the Messiah, for which He was anointed, and from which He was called Christ, namely: to evangelize the poor, to heal the contrite of heart, to liberate captives, etc.

Note first: "To announce" here is the same as "to evangelize," that is, to bring good news to friends concerning liberation, grace, and salvation; for this is the Hebrew basar, whence the word besorah is called the Gospel of Matthew.

Secondly, the Hebrews call the poor "meek," because poverty compels them to submit their neck, to endure adversity, to pray, and in all things it tames and makes them meek.

You may ask: Who are these poor? I respond: First, St. Ambrose, Origen, and Theophylact on Luke 4 understand by the poor men, especially Gentiles, who were impoverished by sins—that is, destitute of grace and salvation—especially those who acknowledged themselves to be such. For these Christ evangelized, that is, consoled.

Secondly, St. Jerome here, Tertullian Book 4 Against Marcion chapter 14, Eusebius Book 1 of Demonstration chapter 1, understand the poor in spirit, to whom Christ evangelized, saying: "Blessed are the poor in spirit, for theirs is the kingdom of heaven."

Thirdly, they are understood as the needy, and those who are humble in fortune (for the Greek ptōchos signifies these), such as were the Apostles and the crowd of the people who followed Christ and eagerly received His words and admonitions; whereas the rich and powerful, such as the Scribes and Pharisees, despised them, indeed even opposed themselves to them. See what I have said on 1 Corinthians, chapter 1, verse 26.

This is what Christ, in Matthew 11:5, responded to the disciples of John the Baptist asking whether He was the Messiah, saying among other things: "The poor are evangelized," that is: "From this, that I teach the poor crowds and evangelize to them, as from a certain sign which Isaiah has assigned to the Messiah, gather and know that I am Christ and the Messiah."

The cause why Christ especially evangelized to the poor was that His preaching was and is concerning contempt of riches and the world, concerning mortification, the cross, etc., which the poor eagerly embrace, that they may console and encourage themselves in their poverty; whereas these things the rich flee and hate, who delight and grow proud in their riches. Thus even now we see that the poor are more capable of virtue and holiness than the rich. Whence St. James says in chapter 2:5: "Has not God chosen the poor in this world, rich in faith, and heirs of the kingdom which God has promised to those who love Him?" See here how different is the spirit of God from the spirit of the world: for the spirit of God seeks the poor, the spirit of world seeks the opulent and splendid; the spirit of Christ constitutes life and glory in the poverty and patience of the cross, which the spirit of the world consigns to riches and delights.

"UT MEDERER CONTRITIS CORDE" [That I might heal the contrite of heart]

Contrite, that is, sinners, pierced with compunction and repentant because of consciousness of their crimes. So Tertullian and Bede in the place cited, and St. Basil on Psalm 33, and Toletus on Luke 4.

Secondly, and better, those are called contrite here who are the Jews and Gentiles, who, pressed and almost overwhelmed by the burden both of sins and of the Mosaic Law, and of infidelity and ignorance of divine things, and, as Tertullian reads, "crushed," were most afflicted in heart and soul. So Hilary, Theophylact, and Jansenius in the places cited. For Christ freed these from this burden and affliction; whereas those, although feeling their affliction, did not acknowledge it, nor did they seek a physician.

For "that I might heal," in Hebrew is laḥabosh, that is, "that I might bind up or bandage." So Symmachus and Theodotion. Whence Forerius translates: "That I might place bandages upon the contrite of heart"; Vatablus: "That I might bind up the wounds of the contrite of heart." The metaphor is taken from surgeons who bind up broken and bruised limbs with their bandages. Christ therefore not only was a physician for our bruises, fractures, and foul wounds, but He treated them, expressed the pus and corruption, cleansed them, poured in oil and wine like the Samaritan, applied poultices and bandages, and thus healed and restored to integrity. For this is the Messiah or Christ, that is, the Anointed One and the One who anoints; indeed, the One who wounds and anoints that He may heal, since, as Isaiah says in chapter 30:26, "The Lord will bind up the wound of His people."

"ET PRAEDICAREM CAPTIVIS INDULGENTIAM" [And that I might preach to captives indulgence]

(that is, under the power of the devil and sin), that is, as St. Luke [renders], "remission and liberty." For the Hebrew deror properly signifies liberty. He alludes to the liberty from the Babylonian captivity given by Cyrus; for this was a type of the spiritual liberty given by Christ. Indeed, St. Thomas and Hugo [understand] these words literally. Christ in Luke 4:18 [applied them] literally among the Jews.

"ET CLAUSIS APERTIONEM" [And to the shut in, opening]

namely, of the prison. The Septuagint, and from them St. Luke, with the same sense translate: "And to the blind, sight." For those who are shut up in prison dwell in darkness as if blind. So the Chaldean, Sanchez, and others.

Better, with Maldonatus and Forerius, you may say that the Septuagint, being most skilled in the Hebrew language, learnedly explain the Hebraism, while for "to the shut in, opening" they translate "to the blind, sight." For the Hebrews call those who are shut in, namely with their eyes (as the Poet said: "Blind in eyes like a mole"), "blind"; whence they call "opening" illumination and restoration of sight; otherwise the word "to the shut in" would not be distinguished from "to captives," which preceded; for blindness, whether it be intrinsic, as in the eyes, or extrinsic, such as darkness and shadows, binds as it were and shuts the eyes.

For thus the Wise Man says concerning the Egyptians, blind and groping in darkness, in chapter 17:2: "Shut up in bonds of darkness and long night." And again: "And they were bound." Hence also the Hebrews call pequchim, that is, "open," namely in eyes, those who see and possess sight; because on the contrary, asurim, that is, "shut," they call the blind. Whence also Vatablus here, equally with the Septuagint, translates caecis visum, that is, "to the blind, sight." Perhaps also the LXX for asurim read ivrim, that is, "the blind."

Note: St. Luke, paraphrastically and for the sake of fuller explanation and emphasis, adds words which are not in the Hebrew, nor among the Septuagint, but which are understood in the preceding. For whereas we have: "And that I might heal the contrite of heart," from the Hebrew you would translate: "And that I might heal the broken" (for this is what St. Luke calls those whom a little before he called "contrite") "of heart." Therefore, he calls "broken" those who were "contrite," namely, those who, bound and enslaved by the prison and servitude of the devil and sin, and as it were crushed, Christ sent forth and made free, both spiritually and corporeally, when namely He cured and liberated the sick and demoniacs miserably agitated and shaken and broken by the demon.

Otherwise Forerius: "For it is agreed that these words were added to the text from the margin, as in the version of the Septuagint we read many things attached to the text from the margin. For this seems to have been another version of the same member."

"UT PRAEDICAREM ANNUM DOMINI ACCEPTUM" [That I might preach the acceptable year of the Lord]

The Hebrew ratzon, that is, "the year of divine benevolence, of placation, of favorable will and liberality toward men," such as was the jubilee year, in which all servants became free, and all debts and burdens were forgiven. Therefore, he notes here the jubilee year; for this was a type of this Christian year, namely, of the Evangelical time, whose herald was Christ. Therefore, from this passage of Isaiah, some among Irenaeus, Book 1, chapter 28, thought that Christ preached for only one year, which error Irenaeus refutes in the same place.

Therefore, the whole time of Christ's preaching, and thenceforth the whole time of the New Law, for the faithful obedient to Christ and accepting His liberality, was and is a jubilee year, that is, a year of mercy and remission, of reconciliation, peace, salvation, liberality, joy, and gladness.

Isa 61:2 "UT PONEREM LUGENTIBUS SION" [That I might place for those mourning in Zion]

What? "A crown for ashes," etc., as follows. Therefore, to place, that is, to give and bestow upon those mourning, a just and equal measure.

"UT PONEREM EIS CORONAM PRO CINERE" [That I might place for them a crown for ashes]

In Hebrew is an elegant paronomasia: lasum lahem pe'er [to place for them beauty/glory] tachath epher [instead of ashes], that is, "to place for them diadems instead of ashes." That is: How easily God can transform ashes into a diadem, mourning into festivity, weeping into laughter and joy! They were accustomed in mourning to sprinkle their head with ashes; in joy, as in weddings, feasts, and triumphs, to place crowns upon the head. Similarly, those rejoicing were accustomed to anoint themselves with oil composed from fragrant things, which therefore is called oleum, that is, unguent.

Thirdly, He promises oleum gaudii, that is, festal, becoming, and precious [oil] (it is called laudis [of praise] because on festal days it was used for praising God and giving thanks to Him for victory or some other benefit obtained), instead of the spirit of mourning, that is, instead of the pallium of mourning, or the black and lugubrious garment with which the soul and spirit were saddened. Thus to the patriarch Joseph, instead of the sordid garment of prison, was given a robe of fine linen, and a golden chain, and a ring by Pharaoh, Genesis 41:42.

By these three antitheses He signifies the same thing, namely, the commutation of sorrow into joy, and of abjection into glory: which anyone may easily discover and perceive in himself, if he considers what kind of spirit, how darkened, disturbed, and anxious he was when he lived in sins; and what kind he is after conversion through the grace of Christ, when now, as if equal to the angels, walking before God, he exults with spiritual joy, rejoices in hope, gives thanks in tribulations, emits tears of sweetness in his penance; because instead of mourning and tears he expects eternal joy, and the robe of immortality and heavenly glory, in which these things will be most perfectly fulfilled. So Rupert, Forerius, Sanchez, and others.

Otherwise Procopius, Jerome, and Cyril; for they refer these things to the Apostles' sorrow over the infidelity of the Jews, which was turned into joy through the conversion of the Gentiles.

Note: By "oil," that is, unguent, consolation and joy are rightly signified; because these affect the soul just as fragrant and cooling unguent affects the body. So Vatablus.

Again, "the pallium of praise" may be understood thus: "Praise itself will be a pallium, or like a pallium it will encircle, overwhelm, and cover them." So Vatablus. For thus in chapter 59, verse 17, "the pallium of zeal" is called zeal itself, as if a pallium clothing God; and in this chapter, verse 3, "the pallium of praise" is called praise itself, full and abundant.

Symbolically, Note: That Christians of old abstained from crowns, and did not wear them. First, because the Gentiles crowned idols; hence, lest they be ridiculed as receiving the rite of the Gentiles, they avoided crowns. Second, because in this life is the time of ashes, of penance and mourning. Third, because Christ was crowned with a crown of thorns. Fourth, because the crown of immortality will be given to us after the cross, after victory and triumph; for thus Christ tasted joy after suffering.

Tertullian wrote on this matter the book On the Soldier's Crown. For when soldiers under Severus the Emperor were receiving a donative, a Christian soldier approaching the tribune who was distributing the donative to each in order, was carrying in his hand a military laurel crown, which the others wore on their heads. When asked the reason, since he responded that he was a Christian, and that it was not lawful for him to walk crowned, he was dragged into prison, covered with his own blood. Concerning which, when there were various opinions, Tertullian wrote this book, in which he defended his deed and word. Whence in chapter 7, he demonstrates by examples that crowns were invented by idols and idolaters, and brought into use: "The head of Pandora was crowned by the Graces; Saturn was crowned before all; Jupiter after the Titans were conquered; to Priapus a garland, to Ariadne a wreath of gold and Indian gems is ascribed; Juno was crowned with vines; Hercules prefers in his head the people, the wild olive, or celery; Apollo, the Delphic dragon having been slain, they clothe with laurel; Liber now is written as crowned with ivy, now as prince of the golden crown in which he triumphed from India; Isis carried the discovered ears of grain around her head."

And finally, concluding the book: "Keep," he says, "for God a thing undefiled; He will crown you. 'He who conquers,' He says, 'I will give to him the crown of life.' Be you also faithful unto death, fight the good fight, whose crown the Apostle also confidently trusts is laid up for him. The angel also receives the crown of victory, preceding on a white horse that he might conquer, and the circuit of the victor is adorned with a heavenly crown. Moreover, the presbyters sit crowned, and with the same hand also the Son of Man Himself shines. If you see such images in a vision, what realities in that representation! Behold them, adore them. What is the head destined for which is not crowned with gold or adorned with a diadem? For even kings God has made us for Himself and His Father, Christ Jesus."

Tropologically, it is easy to adapt these and the following things in this chapter and the next to a sinful and penitent soul, whose conversion, joys, honor, and felicity the Prophet graphically depicts here.

Isa 61:3 "ET VOCABUNTUR IN EA FORTES JUSTITIAE" [And they shall be called in her (Zion, that is, the Church) the strong ones of justice]

That is, powerful and eminent in justice, especially her prelates and princes, namely, the Apostles; for these by their sermons will so gloriously and powerfully celebrate God that they will propagate His faith and justice throughout the whole world, and in it will build up the cities of the Gentiles deserted for ages.

Such "strong ones of justice" the Gentiles boast of. First, Aristides, surnamed "the Just," who shrank from all faction and friendship, for this reason: lest he be compelled to do something which was not just, or be forced to abstain from that which he judged conducive to the Republic. So Plutarch in Apophthegms of the Greeks.

Secondly, Pompey, who when Phraates, king of the Parthians, was asking through legators whether he wished the Euphrates to be the boundary of Roman dominion, responded: "Rather this is to be desired more: that justice separate the boundaries of the Romans from the kingdom of the Parthians." So Plutarch in Roman Apophthegms.

Thirdly, the Emperor Trajan, who publicly handed over a drawn sword to the Prefect of the City, saying: "Take this sword, and if indeed I have governed rightly, use it for me; but if otherwise, use it against me." So Nicephorus, Book 3 of History, chapter 23. Truly these were shadows, if they be compared with the faithful.

Secondly, Forerius: "The strong ones of justice," he says, "are called those whom justice has as it were ministers, just as the powerful ones of David are called the valiant soldiers of David, through whom he waged wars; for justice never had any stronger leaders or soldiers than the Apostles, who subjected the whole world to it."

For "strong ones," in Hebrew is ele, which can be translated "gods." For the Apostles, as if certain gods, not only overthrew the empire of demons, but also subjected kings, nations, and the whole world to themselves and to the justice of Christ. Indeed, they even converted the inveterate, unjust, and impious customs of the Gentiles into pious and just ones.

Secondly, Vatablus: "Trees of justice," namely, those who, like trees, produce good fruits of justice. Whence also the Septuagint translate: "Generations of justice."

"PLANTATIO DOMINI AD GLORIFICANDUM" [The planting of the Lord, for glorifying]

Those who before were called "strong ones of justice" are here called "planting," that is, plants, namely, shoots or trees planted by the Lord, for His glory to be celebrated everywhere. See what I have said in chapter 60, verse 21. The word "planting" notes that they are well rooted, founded, and established. He alludes to Exodus 15:17: "You shall plant them in the mountain of Your inheritance." See what I have said there.

Anagogically, the Apostles and the faithful will build up the heavenly Jerusalem through the resurrection of bodies, which they will bring into it; and then they will restore all ruins arising from the fall both of the angels and of the first parent. So St. Augustine on Psalm 110 and Psalm 111.

Isa 61:4 "ET EDIFICABUNT DESERTA A SECULO" [And they shall build up the deserts of old]

That is: "The Apostles shall build up in the worship and religion of Christ the provinces and cities of the Gentiles, deserted for many ages and forsaken by God." So Procopius. This is what He said in chapter 58, verse 12: "They shall build in you the deserts of ages; you shall raise up the foundations of generation and generation." See what I have said there.

Isa 61:5 "ET STABUNT ALIENI, ET PASCENT PECORA VESTRA" [And strangers shall stand, and shall feed your flocks]

That is: "From the Gentiles and foreigners converted to Christ by the Apostles, bishops and pastors shall be chosen, who may feed and tend the Church born in Zion among the Jews, so that from its proper Jewish origin it may be said and called [Jewish]." Therefore, He calls these bishops from the Gentiles the pastors, farmers, and vinedressers of Zion, that is, of Judea, and of the Church, whose first pastors and faithful were Jews. So Procopius, Forerius, Vatablus, Adamus, and commonly others. Indeed, even St. Jerome, who says: "For everyone who is a prince of the Church is from the Jews, and not from foreigners, and from men of foreign nations?"

This is what Christ foretold to the Jews in Matthew 21:41: that God would transfer His vineyard from the Jews and hand it over to other farmers.

This sense seems symbolic and mystical. Therefore, Sanchez rightly takes these things literally, just as they sound: "The Jews and Gentiles, who before oppressed you, O Apostles and Christians, with harsh ministry in the stone quarries, sand pits, metal mines, agriculture, stables for feeding beasts (as Marcellus the Pontiff, condemned to these, wasted away and was extinguished by tending cattle), and other servile works—these shall be subject to you, and then they shall stand as your ministers, that they may perform for you such service as they exacted from you, that they may feed your flocks, that they may cultivate your fields and vineyards." Whence he subjoins: "But you, O Apostles, shall be called Priests of the Lord," who namely may continually assist God, and cultivate fields and vineyards not by yourselves but through your ministers, just as the Aaronic priests did; for they were supported by the people that they might be entirely devoted to God.

The same is promised here to the priests and pastors of the New Law. For the second person is changed into the third; for vocabimini [you shall be called] is said, which is frequent among the Hebrews.

Isa 61:6 "VOS AUTEM SACERDOTES DOMINI VOCABIMINI" [But you shall be called Priests of the Lord]

That is (says St. Jerome), "you, O Apostles, and your followers." Antonomastically, namely, as if hierarchs and princes of sacred things, and mediators between God and the people. Calvin wrongly: "He calls," he says, "that is, preachers of the Gospel, who convert and offer nations to God, not victims." For he denies that in the New Law there is a properly so-called priesthood and sacrifice. This is a heresy, concerning which see Cardinal Bellarmine's treatise On the Sacrifice of the Eucharist.

Moreover, that properly so-called priests are understood and predicted here by Isaiah is clear both from the very word "priest," which signifies not a preacher but a sacrificer, and from this that he subjoins in verse 8: "Hating robbery in a holocaust." Therefore, he understands here as priests those who sacrifice holocausts.

Secondly, "priests," that is, intimate and familiar ones, and confidants of the secrets of King Christ, as those who were with Him during the whole time of His preaching, saw and heard these things; and therefore, just as in the Church, so also in heaven they may assist Him closely as ministers and first ones in the kingdom of Christ. For thus the sons of David are called priests in 2 Kings 8:18, that is, princes of the court of David; and first ones of the king, as is explained in 1 Paralipomenon 18:17. So 2 Kings 20:26, when he had said: "Sodoc and Abiathar priests," he subjoins: "Ira also the Jairite was priest of David," through whom namely David offered his own sacrifices in a special way, just as we say: Such is the first and intimate Chaplain of the king, and his confessor.

Or, as the Chaldean and recent interpreters, "priest," that is, prince, or intimate counselor and secretary of David.

"FORTITUDINEM GENTIUM COMEDETIS" [You shall eat the strength of the Gentiles]

The Chaldean: "You shall eat the riches of the Gentiles"; for these, laid at their feet, the Apostles used at their pleasure. The Hebrew chayil signifies riches, strength, industry, glory, as I have said in chapter 60, verse 5.

Mystically, St. Jerome: "The strength," he says, "of the Gentiles is the triumph of the Martyrs; for by this strength of the Martyrs the Apostles were wondrously refreshed and fed."

"ET IN GLORIA EORUM SUPERBIETIS" [And in their glory you shall boast]

That is, you shall be glorious, and, as the Septuagint translate, you shall be admirable. For the Gentiles will consign all their glory to you; therefore their glory will be your glory. Aquila translates: "In their glory you shall be magnified," that is, you shall be illustrious with royal adornment. Thus Pontiffs wear a triple crown on the head, which therefore at Rome is commonly called...

Isa 61:7 "PRO CONFUSIONE VESTRA DUPLICI ET RUBORE" [For your confusion double and shame]

These words are connected and punctuated thus by Vatablus, Adamus, and others commonly: "Because you shall possess double in your land," that is, in the Church, "the greatest and most excellent gifts of the Holy Spirit." For thus mishneh often signifies that which is great and manifold, as I have shown in Jeremiah 17:15 and 1 Timothy 5:17.

He alludes to Eliseus, who, when Elias was being taken up into heaven, asked: "I beseech Thee, let there be in me a double portion of Thy spirit, that as Thy firstborn son I may receive a double portion of Thy spirit and inheritance"; and he obtained it. For in a similar way the Apostles, as firstborn of Christ, received a double, that is, excellent, portion of the Holy Spirit before other faithful, indeed before the Patriarchs and Prophets.

The Septuagint translate: "They shall possess the land a second time," which St. Cyril and Procopius thus explain: "Just as Joshua first divided the land of Canaan to the faithful Hebrews, so secondly Jesus, his antitype, will distribute not only Canaan but the whole world to believers."

Anagogically: The blessed shall possess double things, that is, excellent glory, and that twofold, namely, both in body and soul in heaven. So St. Augustine, Sermon 1 On the Innocents; Gregory, Book 35 of Moralia, chapter 9; and Haymo; for there "they shall praise their portion, and their inheritance shall be everlasting," as follows.

Christ seems to have alluded to this when He promised the Apostles and their followers a hundredfold in this life; for these are double things, that is, manifold. Matthew 19:29: "Everyone who has left house, or brothers, or sisters, or father, or mother, or wife, or children, or lands, for My name's sake, shall receive a hundredfold, and shall possess life everlasting."

"LAUDABUNT PARTEM SUAM" [They shall praise their portion]

That is, their own lot and ministry they shall praise, and congratulate themselves, and give thanks to God, because as firstborn of Christ they have received the firstfruits of His Spirit and charisms, and the communion and society of the cross; namely, that they are worthy to suffer for the name of Christ.

"ET IN GLORIA EORUM EXSULTABITIS" [And in their glory you shall exult]

This is connected thus by Vatablus, Adamus, and others commonly: "For your confusion double and shame, they shall praise their portion." That is: Although the Apostles suffer double, that is, great and manifold, insult, reproaches, despoilings, and injuries from the Jews, nevertheless they themselves shall praise their lot, that is, their own ministry, and congratulate themselves, and give thanks to God.

Isa 61:8 "QUIA EGO DOMINUS DILIGENS JUDICIUM" [For I am the Lord, loving judgment]

That is: "I shall bestow these things upon My Apostles, because I have chosen them as pious and just, and have established them as princes of the Church."

"ET ODIO HABENS RAPINAM IN HOLOCAUSTO" [And hating robbery in a holocaust]

By "robbery" understand all deceit, fraud, violence, iniquity, impiety, and all crimes; for these, equally with goods acquired through them, are displeasing to God, even if they be turned into His holocaust. Such was the vice and impiety of the Pharisees and priests in the time of Christ, who, under the pretext of sacrifice and oblation to God, plundered widows, orphans, and the poor, and clothed their sons with them, that they might deprive parents of due sustenance.

As St. Jerome says: "I, who am the Lord of holocausts, love rather a poor man than the riches of the rich, which are from rapine and iniquity."

Symbolically, Leo of Castro: "God," he says, "has robbery in a holocaust," that is, the seizure of an innocent person to death.

"ET DABO OPUS EORUM IN VERITATE" [And I will give their work in truth]

The Hebrew emet, that is, truth, signifies both truth, sincerity, faithfulness, and firmness and constancy; for truth is firm, and always consistent with itself.

Therefore, first, He opposes the truth of the Apostles to the rapine of the Pharisees, of which He spoke before: "I will bring it about that the Apostles not only externally, not deceitfully, not avariciously and rapaciously, not hypocritically, as the Pharisees, but internally, sincerely, with truly just and holy works, in spirit and truth, worship and honor Me, so that their external works may correspond and agree with internal ones, and signs with things signified." So St. Jerome, Forerius, Vatablus.

Again, "I will bring it about that the Apostles be truthful in work," that is, constant; nor from their pious undertaking of preaching may they desist through any fear or terror of enemies or difficulties. So Forerius.

Thirdly, "I will bring it about that the work," that is, the fruit, equally as the reward of them, be true, that is, firm and stable, so that namely the Church, which they themselves will found, may always endure, and that they themselves with those whom they have converted may be endowed with eternal reward and glory. So Sanchez. Therefore, the Hebrew Leo translates: "I will render their work firm"; whence also it follows: "I will make with them an everlasting covenant," that is, the covenant or new testament which God ratified with the Apostles and the Church; from which it follows that neither its faith and grace may ever fail, nor may God be able to desert it.

Isa 61:9 "ET SCIETUR IN GENTIBUS SEMEN EORUM" [And their seed shall be known among the Gentiles]

That is: "Conspicuous, noble, and illustrious even among the Gentiles shall be the seed and offspring, that is, the spiritual sons of the Apostles, namely, the faithful converted by them; for they shall be among the Gentiles, and shall shine before them, as luminaries and mirrors of virtues; for they shall see them living soberly and chastely, despising riches and honors, seeking heavenly things, being patient in tribulation, meek and humble with all, constantly undergoing martyrdom, fervent in spirit, and moved by zeal for God."

Whence, admiring, they will say: "These are the seed which the Lord has blessed. These are the saints, sons of saints, whom God has heaped with grace and beneficence; these are angels in mortal flesh; these are sons of God, citizens of the saints, emulators of the Patriarchs and Prophets."

He alludes to the blessing of Isaac given to Jacob: "Behold, the odor of my son is as the odor of a full field, which the Lord has blessed," Genesis 27:27. For the faithful are sons and heirs of Abraham, Isaac, and Jacob.

Isa 61:10 "GAUDENS GAUDEBO IN DOMINO" [With joy I will rejoice in the Lord]

Note with St. Jerome, Cyril, Procopius, Rupert, and others, that from this place to the end of the chapter is a eucharistic song, and as it were a chorus of the Church jubilating and exulting in God, because by Him she has been endowed with the greatest salvation, justice, and grace, and surrounded on all sides as if with a garment, and adorned and decorated with it as if with a royal robe, like a bride who is united to a royal bridegroom. See Canon 14.

Thus Anna, the mother of Samuel, having become joyful, jubilated, saying: "My heart has been established in the Lord," 1 Kings 2:1. And the Virgin Mother of God, the Word having now been conceived: "My spirit has exulted in God my Savior," Luke 1:47.

Excellent is St. Bernard, Sermon on St. Mary Magdalene: "There is a joy," he says, "a continual rejoicing of sweetness to itself, by which the mind, cleansed from the dust and mud of this world, and fixing the whole affection of its desire in the height of divine contemplation, 'with joy rejoices in the Lord.'"

"QUIA INDUIT ME VESTIMENTIS SALUTIS" [Because He has clothed me with garments of salvation]

That is, repeating and explaining the same thing in the manner of Hebrew rhythm, he subjoins: "ET INDUMENTO JUSTITIAE CIRCUMDEDIT ME" [And with a robe of justice He has encompassed me], that is, with justice infused in me in justification, and with its acts and works as if with garments, He has encircled me. Therefore, this salvation is justice, which is the beginning of salvation, and the way to eternal salvation. Thus in chapter 59, verse 17, "the pallium of zeal" is called zeal itself, as if a pallium clothing God; and in this chapter, verse 3, "the pallium of praise" is called praise itself, full and abundant. This sense, as it is simple and plain, so it is genuine.

Hence St. Jerome understands by "salvation" and "justice" our Savior and Justifier; for He Himself clothes us with His salvation and justice. Whence alluding to this, the Apostle says in Galatians 3:27: "As many of you as have been baptized in Christ have put on Christ, who was made to us wisdom from God, and justice, and sanctification, and redemption," as the same says in 1 Corinthians 1:30.

Otherwise Sanchez: "Salvation," he says, "is the same as victory and triumph," that is: "He has clothed me with triumphal or nuptial garments." Or salvation is peace, that is: "He has clothed me with the garment of tranquillity and peace," namely, a garment which is accustomed to be worn in time not of war but of peace. Thus by "garments of justice" he understands those things which by a just Judge God justly renders to merits and works of justice. Whence the Septuagint for "justice" translate "fecundity and prosperity"; for justice in arcane speech is the same as salvation. Whence Christ is called by Malachi, chapter 4:2, "the sun of justice," that is, the sun of salvation, the most salutary sun. Psalm 131:9: "Your priests shall be clothed with justice," that is, as verse 16 explains, "His priests I will clothe with salvation," namely, with salvation and Savior Christ.

"QUASI SPONSUM DECORATUM CORONA, ET QUASI SPONSAM ORNATAM MONILIBUS SUIS" [As a bridegroom decorated with a crown, and as a bride adorned with her jewels]

Here the Church compares herself and her adornments and ornaments to the ornaments of a bridegroom and bride at a wedding.

First, because she has received the ornaments of both from God, namely, both the beauty of the bride and the prudence and fortitude of the bridegroom. For this reason she is compared not only to the sun and moon, but also to an army arrayed for battle, Canticles 6:9: "Who is she that comes forth as the morning rising, fair as the moon, bright as the sun, terrible as an army set in battle array?" Namely, the moon notes the beauty of the Church, the sun intelligence and prudence, the battle array fortitude.

Secondly, because the Church is a bride with respect to Christ; the same is a bridegroom with respect to the new Churches of the Gentiles, which she has united to herself, indeed even generated in Christ.

Thirdly, St. Jerome and Haymo: "The bridegrooms," they say, "are the manly and perfect ones in the Church; the brides, the weak and imperfect." To this Cyril adds, who thinks that the Saints are called bridegrooms on account of robustness and constancy; brides on account of fecundity, beauty, glory, which here are begun and will be perfected in heaven.

Therefore, fourthly, the word "brides" denotes the Apostles and Prelates of the Church. For thus bishops in their consecration are given a ring, as if bridegrooms, who espouse to themselves this or that Church; "brides" are called the other faithful and the people and multitude of Christians; for these as it were give birth to the faithful; those as if bridegrooms beget and generate the same, both by the word of God and by baptism and the Sacraments.

The Hebrews have a beautiful reading: Kemohathan cohen, that is, "as a priest He has made me" [or "as a priesthood He has made me"]. So the Septuagint, Vatablus, and Pagninus. Aquila also agrees, who translates: "As a bride adorned with the ornament of the priesthood." And the Chaldean, translating: "As a bride who prospers in her marriage, and as a great priest who is adorned with his vestments."

For of old in the Old Law the priests and pontiffs were bridegrooms and married, that they might signify that the Apostles and Bishops of the New Law would be spiritual bridegrooms, that is, priests and pastors of the Church. Moreover, he alludes to the vestments and adornment of the pontiff, which was wonderful, as also among Christians it is, as is clear from Exodus 28, Leviticus 8. Which, mystically adapted to a holy soul, wonderfully expresses its beauty.

Finally, Tertullian, Book 4 Against Marcion, chapter 11, and St. Augustine, Epistle 120 to Honoratus, Rupert, and Origen on chapter 26 of Genesis, think that this song and these words are of Christ, giving thanks to the Father because He has adorned Him with the highest graces and ornaments, as if a bride and bridegroom, and as if a high priest and pontiff.

You may say: How indeed do these words befit the Church? The same respond: These things also befit the Church, because Christ and the Church are one, and constitute one political and mystical body. Whence St. Augustine on Psalm 30: "The Church," he says, "speaks in Christ, and Christ in the Church; for the body is in the Head, and the Head in the body." See Canon 40. For that crown or mitre of the priesthood properly befits both Christ and the Apostles and their vicars. Participatively and metaphorically, it befits all the faithful; for these are a chosen race, a royal priesthood, a holy nation, offering to God victims of lips, namely, praises and prayers; and of hands, namely, holy operations and virtues; and of the heart, namely, internal devotion, religion, and love.

Do you wish an illustrious example? Most illustrious is what we read in the life of St. Stephen, first King of Hungary, namely, that both crowns, both of the kingdom and of blessedness and heavenly glory, before he was born, were decreed to him by God, and revealed and promised to his parents. For to his mother, pregnant, appeared St. Stephen the Protomartyr, saying: "Trust, woman, in the Lord, and be certain that you will bear a son, to whom first of this nation are due both the kingdom and the crown. And you shall impose upon him the name Stephen," that is, crown (for this is called stephanos in Greek).

Therefore, the boy was called Stephen, who, when he had become king, converted the whole nation to the faith of Christ. Therefore, the Pontiff sent to him a crown as to a king, and a cross as to an Apostle, and commanded that it be carried before him as an insignia of the apostolate. Therefore, having suffered many things from his own people, so much so that four Palatines conspired against his life, and afflicted and consumed by continuous illnesses for three years, finally commending his kingdom and his soul to the Queen, he breathed forth his spirit into her hands, in the year of the Lord 1034, on the very feast of the Assumption of the same; for this he himself had desired and prayed for. Therefore, from her, as a reward for the terrestrial kingdom, by merit of virtues, he received the crown of glory and of heaven; and therefore he shone with many miracles after death, and his right hand, with which he was accustomed to give most abundant alms, remained for many years thereafter unharmed and uncorrupted. So has his Life, written by the Bishop of Chartres to Coloman, who was the eighth King of Hungary.

Isa 61:11 "SICUT ENIM TERRA PROFERT, SIC DOMINUS GERMINABIT JUSTITIAM ET LAUDEM" [For as the earth brings forth, so the Lord will cause justice and praise to spring forth]

The word "causes to spring forth" signifies copiousness and abundance. For just as in spring the shoots cover and clothe the earth everywhere, which in winter was squalid, bare, and arid; so also God will cover and clothe the Gentiles before desert and naked with virtues; which are here called justice and praise, because they rendered their possessors praiseworthy and celebrated among the Gentiles. For these marveled at the change of morals in their fellow citizens through faith in Christ, namely, sobriety, chastity, modesty, patience, charity, devotion, etc.

In the word "spring forth" he alludes to the terrestrial paradise; for this was a garden of God, ever verdant with every leaf, flower, and fruit; from which we were expelled through Adam's sin, but led back through Christ, indeed the Apostles themselves—Andrew, Thomas, Philip, etc.—were as if certain shoots or seeds of paradise, which, transplanted into Achaia, India, Phrygia, etc., sowed themselves forth, and made the whole region a paradise of virtues and a garden of God; with God "causing to spring forth," that is, giving the sap and vigor of grace, and making fruitful. So Forerius.

Again, in the word "praise" there is metonymy or metalepsis; for praise is put for virtue which bears praise. As the Poet says: "There are also their own rewards to praise," that is, to laudable virtue.

Finally, he adds "before all nations," because praise is said to be from laos, that is, people, which properly is the praise of nations, namely, of the people, speaking rightly and honorably concerning someone.