OT § 157

It is lifted up, so that it may see Jerusalem in a threefold way: as standing in heaven, coming down from heaven, and going up to heaven. In no other way can the soul be contemplative. Isaias speaks of the first: "Rise up in splendor, Jerusalem. No longer shall the sun be your light by day, nor the brightness of the moon shine upon you at night; the Lord shall be your light forever."

[Christ] made our poverty his own, and we see in Christ the strange and rare paradox of lordship in servant's form and divine glory in human abasement. That which was under the yoke in terms of the limitations of manhood was crowned with royal dignities, and that which was humble was raised to the most supreme excellence. The Only Begotten, however, did not become man only to remain in the limits of that emptying. The point was that he who was God by nature should, in the act of self-emptying, assume everything that went along with it. This was how he would be revealed as ennobling the nature of humanity in himself by making it participate in his own sacred and divine honors. We shall find that even the saints call the Son of God the "glory" of God the Father, and King, and Lord, even when he became a man. Isaiah, for example, says in one place … "Shine forth, Jerusalem, for your light has come, and the glory of the Lord has risen on you. Behold, darkness and gloom may cover the earth, but over you the Lord shall be made manifest, and his glory shall be seen on you."

But fornication, and all uncleanness, or covetousness, let it not be once named among you, as becometh saints; Neither filthiness, nor foolish talking, nor jesting, which are not convenient: but rather giving of thanks. For this ye know, that no whoremonger, nor unclean person, nor covetous man, who is an idolater, hath any inheritance in the kingdom of Christ and of God. Let no man deceive you with vain words: for because of these things cometh the wrath of God upon the children of disobedience. Be not ye therefore partakers with them. For ye were sometimes darkness, but now are ye light in the Lord: walk as children of light: (For the fruit of the Spirit is in all goodness and righteousness and truth;) Proving what is acceptable unto the Lord. And have no fellowship with the unfruitful works of darkness, but rather reprove them. For it is a shame even to speak of those things which are done of them in secret. But all things that are reproved are made manifest by the light: for whatsoever doth make manifest is light. Wherefore he saith, Awake thou that sleepest, and arise from the dead, and Christ shall give thee light. [Isaiah 60:1] See then that ye walk circumspectly, not as fools, but as wise, Redeeming the time, because the days are evil. Wherefore be ye not unwise, but understanding what the will of the Lord is. And be not drunk with wine, wherein is excess; but be filled with the Spirit; Speaking to yourselves in psalms and hymns and spiritual songs, singing and making melody in your heart to the Lord; Giving thanks always for all things unto God and the Father in the name of our Lord Jesus Christ

(Chapter 60—Verse 1 and following) Arise, shine; for your light has come, and the glory of the Lord has risen upon you. For behold, darkness shall cover the earth, and thick darkness the peoples; but the Lord will arise upon you, and his glory will be seen upon you. And nations shall come to your light, and kings to the brightness of your rising. 70: Arise, arise, O Jerusalem, for your light has come, and the glory of the Lord has risen upon you. Behold, darkness shall cover the earth, and thick darkness the peoples. But the Lord will appear great upon you, and His glory will be seen in you. And nations will walk in your light, and kings in the splendor of your light. Regarding what we think about the restoration of Zion and Jerusalem, and all that is promised to it by prophetic prediction, we have spoken more fully at the end of the previous book, where we have interpreted what that verse meant: Zion's Redeemer will come, and to those who turn away from wickedness in Jacob. Now we must briefly examine what most people think about this place, so that after understanding the mistake, we can more easily accept the truth. The Jews and our half-Jews, who expect a golden and gem-studded Jerusalem to descend from heaven, argue that these things will happen in the thousand-year reign, when all nations will be subject to Israel, and the camels of Midian and Ephah, coming from Sheba, will bring gold and frankincense, and all the flocks of Kedar will be gathered, and the rams of Nebaioth will come to be sacrificed on the altar of the Temple, which will have been built. Also, the daughters of that land, especially the ships of Tarshish, will fly like doves, bringing treasures of gold and silver. And the walls of Jerusalem will be built by foreigners, who will be ruled by kings from foreign nations. The gates of the city will always be open, day and night, to allow the wealth of Jerusalem and the offerings to be brought in. And everything that was once desolate will be rebuilt with cypress, pine, and cedar from Lebanon. The Temple of the Lord, in particular, will be constructed, where there will be eternal joy. It will draw in the milk of nations and consume the treasures of kings. There will be such abundance of all things that bronze will be valued like gold, iron like silver, and wood like bronze, and even stones like iron. Moreover, the princes will enjoy eternal peace, and the bishops will lead the people in righteousness, and the gates will be future symbols. And what is greater than this, the Lord Himself will shine with eternal light, replacing the sun and the moon. And for one man, it will be equal to a thousand mighty warriors, and for the little ones, it will be possessed by the strongest nations. These are the words of those who desire earthly pleasures and seek the beauty of wives and the number of children, for whom God is their belly, and their glory is in their shame (Philippians 3). Those who follow their error confess themselves to be similar to the Jews under the name of Christians. Others, however, assert that all these things were promised to the Jews in a carnal manner, if they had received him who says in the Gospel: I am the light of the world (John 8:12), which enlightens every person coming into the world, so that just as the sacrifices were granted to the people of Israel, not because they were good in themselves, but so that they would not be offered to demons, in the same way the Lord promises these things to the gluttonous Jews, who seek nothing else but bodily pleasures, so that at least for their carnal desires and their abundance of wealth, they would receive the Son of God. Because they did not receive him, the promises also became void. Finally, to the Canaanite woman begging for her daughter: 'I was sent only to the lost sheep of the house of Israel' (Matthew 15:24). And to his disciples: 'Do not go into the road of the Gentiles, and do not enter the cities of the Samaritans; instead, go to the lost sheep of the house of Israel' (Matthew 10:5, 6). For this reason, the Apostles first preached the Lord in the synagogues, but when the people did not receive the Gospel, they said to them: 'It was necessary to preach the word to you, but since you did not accept salvation, behold, we turn to the Gentiles' (Acts 13:46). For the light indeed came into the world, but the Jews loved darkness more. Therefore, when the Lord wept over Jerusalem, He added: If you had known, even you, the things that are for your peace (Luke 19:42). Because they did not receive this, He brought upon them: But now the days will come upon you, and your enemies will surround you with a rampart, and hem you in on every side, and will level you to the ground, and your children within you (Ibid., 43). However, according to the previous meaning, let us believe that all these things are said about the Church, which was first gathered from the Jewish people, and the light that had risen upon her was transmitted to the Gentiles through the Apostles. To whom it is said: Rise, shine; so that what has fallen among the unbelievers may rise among the Faithful: what has fallen in the synagogues may rise in the Churches: and once it has risen, may it be illuminated, so that they may have no darkness of error. For behold, your light comes, which all the Prophets promised, which you have awaited continually. And the glory of the Lord, which once was upon his tabernacle and his Temple, has risen upon you: of which it is said: Glorious things are spoken of you, City of God (Ps. 86:2). For behold, darkness shall cover the earth, and a mist the people: but the Lord shall arise upon thee, and his glory shall be seen upon thee. And the Gentiles shall come to thy light, and kings to the brightness of thy rising. Lift up thine eyes round about, and see: all they gather themselves together, they come to thee: thy sons shall come from far, and thy daughters shall be nursed at thy side. Then thou shalt see, and flow together, and thine heart shall fear, and be enlarged; because the abundance of the sea shall be converted unto thee, the forces of the Gentiles shall come unto thee. The multitude of camels shall cover thee, the dromedaries of Midian and Ephah; all they from Sheba shall come: they shall bring gold and incense; and they shall shew forth the praises of the LORD. And the nations will walk in your light. We all will walk in the light of the Apostles, which shines in the world, and the darkness did not comprehend it. And the kings, he says, in the splendor of your birth: when you were first born in Christ. This is fulfilled both spiritually and carnally, as kings whose heart is in the hand of the Lord, and in whom sin does not reign in the mortal body (Prov. 21:1), walk in the splendor of the nascent Church, or in him who has risen in the Church, and submit to the yoke of the true king, the faith of Christ (Rom. 6:14). What we see fulfilled every day when the error of idolatry is removed, and the rage of persecution, Roman leaders pass to the faith and tranquility of Christ. There are those who await these things that we remember from the first coming of the Savior until the consummation of the world, both in part completed and fully to be fulfilled in the future, when the fullness of the Gentiles enters and all Israel will be saved (Rom. 11). The opinion of no one should be condemned, as long as it is spiritually fulfilled and not known carnally. Furthermore, the name Jerusalem and the nations, which are placed here by the Septuagint, are not found in Hebrew, and it should be noted with an obelus, against those who claim that everything that is said is said about Jerusalem.

Shine, shine, O new Jerusalem, for the glory of the Lord has shone on you. Rejoice and be glad, O Zion! And you, O immaculate, O Mother of God, exult with Job in the resurrection of your Son. Christ is risen, and he has crushed death and raised the dead: rejoice, therefore, O nations of the earth! Shine, shine, O new Jerusalem, for the glory of the Lord has risen over you. Cry out now and rejoice, O Zion; and you, the pure one, the Mother of God, exult in the resurrection of the One to whom you gave birth. On this day, the whole creation rejoices and exults, for Christ is risen and hades despoiled.

Hail and shine, thou Jerusalem, for thy light is come, the Light eternal, the Light forever enduring, the Light supreme, the Light immaterial, the Light of same substance with God and the Father, the Light that is in the Spirit, and that is the Father; the Light that illumines the ages; the Light that gives light to mundane and supramundane things, Christ our very God.

And the Logos, exhorting us to come to this light, says, in the prophecies of Isaiah, "Enlighten yourself, enlighten yourself, O Jerusalem, for your light is come, and the glory of the Lord is risen on you." Observe now the difference between the fine phrases of Plato respecting the chief good and the declarations of our prophets regarding the light of the blessed; and notice that the truth as it is contained in Plato concerning this subject did not at all help his readers to attain to a pure worship of God, or even himself, who could philosophize so grandly about the chief good, whereas the simple language of the Scriptures led to their honest readers being filled with a divine spirit; and this light is nourished within them by the oil, which as a certain parable is said to have preserved the light of the torches of the five wise virgins.

This prophecy has three subjects. One subject, presented as in a sketch, is the rebuilding of Jerusalem that took place at the time of Cyrus and Darius. Another is like an icon "written" or drawn with many colors as it shows more precisely the lines of truth—the shining brightness of the holy church. The third is the archetype of the icon, that is, the life to come and our citizenship in heaven. The divine Paul taught this distinction: "The law contained the shadow of things to come and not the image of the realities." And he calls the things to come the immortal and pain-free existence, the life unsullied by worry; whereas the image of the realities6 is the ecclesiastical commonwealth and its existence, which is like a model of the things to come.… For the painters have the reality that they copy to make their picture, drawing a sketch first before filling in the shadow with colors … the prophetic words apply to the church of God, which has received the light of the knowledge of God and is encircled by the glory of the Savior.

Arise, be enlightened. Here he begins to set out the promise of salvation.

And first, as to prosperity;

second, as to joyfulness: the spirit of the Lord (ch. 61);

third, as to the honor of glory: for Zion's sake (ch. 62).

Concerning the first, he does two things.

First, he sets out their consolation in general under the metaphor of light, setting out the dawn of light itself: arise, from your former misery; be enlightened, shine in the light of his consolation; the glory of the Lord, the benefits in which he appears glorious: walk in the way by its brightness, in the presence of the light thereof (Bar 4:2). Or Jerusalem, the Church; your light, the Son of God.

Note on the words, be enlightened, O Jerusalem (Isa 60:1), that the Church is enlightened by the light,

first, of sacred doctrine: the commandment is a lamp, and the law a light (Prov 6:23);

second, of spiritual understanding: God, who commanded the light to shine in the darkness, has shined in our hearts (2 Cor 4:6);

third, of grace: but if we walk in the light, as he also is in the light, we have fellowship one with another (1 John 1:7);

fourth, of glory: in your light we shall see light (Ps 35:10[36:9]);

fifth, of joy: what manner of joy shall be to me, who sit in darkness and see not the light of heaven? (Tob 5:12);

sixth, of the divine substance: who only has immortality and inhabits light inaccessible (1 Tim 6:16).

The truth, it may be repeated, is that what we really see, as distinct from what we may reasonably guess, in this earliest phase of history is darkness covering the earth and great darkness the peoples, with a light or two gleaming here and there on chance patches of humanity; and that two of these flames do burn upon two of these tall primeval towns; upon the high terraces of Babylon and the huge pyramids of the Nile.

And he sets out the judgment of discretion under the metaphor of perceiving by the light: for behold darkness, of tribulation; the peoples, of Babylon and their other enemies; but the Lord shall arise upon you, like the sun illuminating you: but over them only was spread a heavy night, an image of the darkness (Wis 17:20). Or darkness, of unbelief and sins, the people, the unbelievers; the Lord shall arise, like the sun of justice, or literally; his glory, his miracles.

Prophecy did not lie, then, when it said, "Kings shall walk in thy light." They shall walk openly, and especially Gratian and Theodosius before other princes, no longer protected by the weapons of their soldiers but by their own merits; clothed not in purple garments but in the mantle of glory. In this world they took delight in pardoning many. How much the more are they consoled in the other life by the remembrance of their goodness, recalling that they had spared many? They now enjoy radiant light.

It is the church whose children shall come to it with all speed after the resurrection, running to it from all quarters. [The church] rejoices, receiving the light that never goes down and clothed with the brightness of the Word as with a robe. For with what other more precious or honorable ornament was it becoming that the queen should be adorned, to be led as a bride to the Lord, when she had received a garment of light and therefore was called by the Father? Come then, let us go forward in our discourse and look on this marvelous woman as on virgins prepared for a marriage, pure and undefiled, perfect and radiating a permanent beauty, lacking nothing of the brightness of light; and instead of a dress, clothed with light itself; and instead of precious stones, her head adorned with shining stars.

And he sets out the effect of the light: and the Gentiles shall walk, to knowledge of and devotion to God, seeing the benefits given to you by God; in the brightness of your rising, like the sunrise, glowing like a star: when the holy city (2 Macc 3:1). Or in your light, in the faith of Christ: the nations shall walk in the light of it (Rev 21:24).

"Lift up your eyes round about, and see; they all gather together, they come to you; your sons shall come from far, and your daughters shall be carried in the arms. Then you shall see and be radiant, your heart shall thrill and rejoice." He says these words with regard to the righteous ones of the synagogue, who gather from every land and come to it; however, in a figurative sense, these words signify the children of the holy church, the dispersed peoples, I mean, who were quite far away and distant from God. The gospel of Christ, preached to them by the holy apostles, gathered them, so that the apostles carried them as if in their arms and introduced them into the sheepfold of the church, their mother.

(Verse 4.) Lift up your eyes all around and see: all these gathered together have come to you. Your sons shall come from afar, and your daughters shall be carried at your side. LXX: Lift up your eyes all around and see: all your sons have gathered together. Your sons shall come from afar, and your daughters shall be carried on shoulders. It is said to the Church, which was first gathered in Zion by the Apostles, of whom we read in the Acts of the Apostles, that religious men from the whole world were in Jerusalem, who received the word of God in their own and foreign tongues, either hearing others speaking or speaking to others themselves (Acts II). And it is commanded that they lift up their eyes around: which the Lord also commanded the Apostles, saying: Lift up your eyes, and see, for the fields are already white for harvest (John 4:35). For out of Zion, and not out of Mount Sinai, shall the law come forth, and the word of the Lord from Jerusalem. And it is commanded that with lifted eyes he see his gathered children, who come from afar. To whom it is also said in another place: Rejoice greatly, O daughter of Zion, proclaim, O daughter of Jerusalem: Behold, I come, and I will dwell in your midst, says the Lord (Zephaniah 3:17); and, Many nations shall come to the Lord: and they shall be my people, and I will be their God (Zechariah 2:11). But we are the sons who have come from afar to the Lord, once pilgrims from the Testament of God and His promises, having no hope and without God in the world. But what does the Apostle say? You who were once far away, have now been made near (Ephesians 2:13). And what follows: 'And your daughters shall be nursed at your side,' signifies that souls nurturing in Christ, and in the baptism of infants, of whom also the Apostle Peter speaks, 'As newborn babes, desire the genuine milk of the word, that you may grow thereby' (1 Peter 2:2), shall suckle the milk of the Apostles. He spoke to them as little children and infants, saying: My little children, for whom I am in labor again until Christ is formed in you (Galatians 4:19). And in another place: Just as a nursing mother cares for her children, so we were delighted to share with you not only the gospel of Christ but also our own lives (1 Thessalonians 2:7-8). It should be noted that the statement in the Septuagint, 'your daughters will be carried on their shoulders,' is especially important. For the sons, who are strong, they themselves come from afar and gather to the faith of the Lord. But the daughters, who are weaker, and because of the fragility of their sex, have not yet come to maturity as women, are carried on the shoulders of the Apostles, in order to be brought into the bosom of Abraham, Isaac, and Jacob.

This does not easily apply to the Jews. For those who were captives did not all return.… But the church of God gathers its children from all the nations. And [they are] to be seen running toward Jerusalem from all the world, not in order to worship God in the temple of the Jews but that they might see the well-known places of the cross and the resurrection and the ascension.…This does not apply to the Jews. Of what sort of nations and peoples are riches brought forth for them? But the church of God receives the gifts once offered to the demons, and the sea that was once bitter is now sweetened by the wood of the cross of the Savior, and having thus received a wonderful change it brings forth the church of God—it is especially to the city of Jerusalem they bring these, running from all lands.

Second, he describes their consolation by parts:

and first he promises manifold prosperity;

second, observation of justice: I will make your visitation peace (Isa 60:17).

Concerning the first, he does two things:

first, he sets out the state of prosperity;

second, the manner of restitution, by which, namely, they will be restored to prosperity: who are these? (Isa 60:8).

Concerning the first, he does three things.

First, he promises prosperity as to the gathering together of sons, who were first dispersed by captivity into different regions: lift up your eyes round about; from your side, from the regions neighboring your sides: arise, O Jerusalem, and stand on high: and look about towards the east, and behold your children gathered together from the rising to the setting sun (Bar 5:5). Or this may refer to the gathering together of different nations under the unity of the Church: your sons, those who are stronger in faith; your daughters, those who are weaker; from your side, the side of Christ, opened on the cross, from which the sacraments of salvation flowed out; or shall suck milk, of simpler teaching.

"Then you shall be radiant at what you see, your heart shall throb and overflow": in contemplation, there is admiration, expansion, a transference and restoration of one's self.

When the soul is lifted up, it must not be idle, but should look around. "Then you shall be radiant at what you see, your heart shall throb and overflow." Then, indeed, the soul must be fixed, and standing, and expecting. Then follows divine induction. When a worthy admission has come about together with a holy perception, then the soul is rapt in God, that is, in the beloved.

(Verse 5) Then you will see, and you will be wealthy, and your heart will be amazed and expanded: when the multitude of the sea turns to you, the strength of the nations will come to you. LXX: Then you will see, and you will be afraid, and you will be astonished in your heart: for the riches of the sea and the nations and the peoples will be transferred to you. When you lift up your eyes and see your sons and daughters coming quickly or being carried on the shoulders of the holy ones, then you will rejoice, and you will be flooded with sudden waters like rivers, and your heart will be amazed and expanded, hearing the Apostle say: My mouth is open to you, O Corinthians. And again: Expand yourselves, and us (2 Corinthians 6:11); lest you not be able to have Christ as a guest in your narrow heart, who says in the Gospel: My Father and I will come and make our dwelling with him (John 14:23). But that which is added in the Septuagint, 'and you shall fear,' is not found in the Hebrew. Unless perhaps after the greatness of joy, fear has entered lest such a great good be lacking. Is it not joy, to see riches and the multitude of the seas transferred and converted to oneself, and the strength of nations coming to oneself, so that whatever is in the world and the earth's orbit is one's own; and with faith strengthened, the nations say: I can do all things in him who strengthens me, Jesus Christ (Philippians 4:13)?

Second, as to the servitude of the peoples: then shall you see; when the multitude of the sea, namely, the traders of the sea, shall be converted to you, serving you in commerce; the strength, kings and princes, providing peace and tribute to you. Or, this refers to the conversion of the gentiles to the Church: then shall you abound in delights in the Almighty (Job 22:26).

(Verse 6, 7) The flood of camels shall cover you, the dromedaries of Midian and Ephah. All those from Sheba shall come, bringing gold and frankincense, and proclaiming the praise of the Lord. All the flocks of Kedar shall be gathered to you, the rams of Nebaioth shall minister to you; they shall be offered on my acceptable altar, and I will glorify the house of my majesty. LXX: And the herds of camels shall come to you, the camels of Midian and Ephah shall cover you; all those from Sheba shall come, bringing gold and frankincense, and proclaiming the salvation of the Lord. All the flocks of Cedar shall be gathered unto thee, the rams of Nebaioth shall minister unto thee: they shall come up with acceptance on mine altar, and I will glorify the house of my glory. Who are these that fly as a cloud, and as the doves to their windows? Surely the isles shall wait for me, and the ships of Tarshish first, to bring thy sons from far, their silver and their gold with them, unto the name of the LORD thy God, and to the Holy One of Israel, because he hath glorified thee. And the sons of strangers shall build up thy walls, and their kings shall minister unto thee: for in my wrath I smote thee, but in my favour have I had mercy on thee. Therefore thy gates shall be open continually; they shall not be shut day nor night; that men may bring unto thee the forces of the Gentiles, and that their kings may be brought. For the nation and kingdom that will not serve thee shall perish; yea, those nations shall be utterly wasted. The regions of Midian and Ephah are across Arabia, fertile for camels, and the whole province is called Sheba, where the Queen of Sheba was, who came to hear the wisdom of Solomon: and she brought gold and frankincense, bringing many things to the peaceful king, and receiving even greater things from him (3 Kings 10). But the region of the Saracens is called Kedar, who are called Ishmaelites in Scripture. And Nebajoth is one of the sons of Ishmael, from whose names the desert is named, which is lacking in crops but full of cattle. Therefore, through the names of the barbarian peoples who are near Israel, the conversion of the whole world is preached. For Midian, indeed, is interpreted as wickedness in this place. Ephah, loosened, or pouring out. Sheba, conversion, or captivity. Kedar, darkness. Nebaioth, prophecies. Therefore, the flocks of camels, being freed from the bonds of wickedness and pouring out their souls to God, will cover Jerusalem with gifts, and all will come out of captivity, bringing the gold of faith with their conversion, and the incense of sacrifice. And not content with these gifts, they will progress, so that they may preach the salvation of God to others as well. That rich man, who carried the weight of riches like a camel in the Gospel, and a camel he was, did not want to hear the Lord's advice, nor be freed, so that, having thrown off the burden, he could fly to heaven on the wings of a dove; therefore, he went away sad. And about this kind of camel, the Savior speaks: It is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of heaven (Matthew 19:24). She proposed the difficulty of the thing, not the impossibility. Finally, your mother of sacred memory, Paula, and your brother Pammachius, through the eye of a needle, that is, through a narrow and tight path that leads to life, passed through the stars of heaven, leaving behind the wide road with burdens, which leads to Tartarus. Indeed, they carried whatever they had as gifts of the Lord, fulfilling what is written: The redemption of a man's soul is his own riches (Prov. XIII, 8). For what is impossible among humans is possible for God (Matthew 19). Having as principal gifts gold, in the sense of the best odor, and incense, and saying: Let my prayer be directed like incense in your sight. And: We are the good odor of Christ in every place (2 Corinthians 2, 15); by the example of his virtue, announcing the salvation of the Lord every day, so that all the sheep of Kedar may be gathered in the Church, and may pass from the darkness of error to the light. The rams of the Prophets, about whom it is sung in Psalm 28: Bring to the Lord, O sons of God, bring to the Lord the sons of rams, let them come and be offered, or according to Theodotion, let them offer themselves as a sacrifice to the Lord, and let them become propitiatory victims, so that the Church of Christ may be glorified. The Savior spoke to his disciples about these kinds of sheep: Go to the lost sheep of the house of Israel (Matthew 10:3). And again: My sheep hear my voice (John 10:3). And in Ezekiel more fully: Behold, I will seek my sheep, and I will visit them: as the shepherd visiteth his flock. Thus saith the Lord God: I will require that which is lost, and bring back that which was driven away, and will bind up that which was broken, and will strengthen that which was weak, and that which was strong I will preserve: and I will feed them in judgment (Ezech. XXXIV, 11, 12). And that we may know what those sheep are, He explains more clearly: And they shall know that I am the Lord their God: and you, O my flocks, the flocks of my pasture, are men: and I am the Lord your God (Ibid., 27, 28). If therefore anyone among the Gentiles is wealthy, let him be saved like a camel, not without gifts and offerings, so that he may preach the word of the Lord. If anyone is like the simplicity of sheep and the authority of rams, let him ascend or be offered on the altar of the Lord by those who are in power, so that his house may be glorified. But what we have noted in Hebrew script: The rams of Nabajoth shall minister to you, and they shall offer on my acceptable altar, is properly understood of those who, chosen from among the Gentiles, are ministers of the Savior. But if someone is contentious and disputes these things in a carnal way, let us respond to him: We do not have such a custom, nor does the Church of God (1 Corinthians 11:16). And let us say that even if these things were promised carnally to the Jews, they were still promised conditionally, so that if they had received their own light, which had been sent to them, then they would also have followed these things. Namely, that through desire for gold and the abundance of wealth and carnal things, by which this nation was always captivated, they would receive the sent Son of God to themselves. But because they did not receive him, everything was taken away and the inheritance was spiritually restored to those who receive it.

Third, as to abundance of riches.

And first, as to merchandise, he sets out beasts of burden: the flood, that is, an abundance like a flood of water, of camels, on which merchandise was carried; which signifies, mystically, the rich, turned to faith, who carry the burden of riches and the hump of sin, above: they carry their riches upon the shoulders of beasts (Isa 30:6); dromedaries, an animal smaller than a camel, but swifter; which signifies nations converted swiftly to the faith; Madian and Epha, regions beyond the sea which abound in these animals. And he sets out precious merchandise: all they from Saba, a city at the farthest end of Ethiopia. This was also fulfilled in the time of Christ (Matt 2) the kings of Tharsis and the islands shall offer presents (Ps 71[72]:10).

The text teaches that irrational beasts share in the light of the knowledge of God. And it is not thoughtless gifts that on the altar are offered, but acceptable ones that are pleasing. He says, "A sacrifice of praise will glorify me" and "Sacrifice an offering of praise to God."

Second, as to clean animals, inasmuch as they were granted to be used for food: all the flocks of Cedar, the son of Ismael, from whom a land, which abounds in sheep, has its name; the rams of Nabaioth, another son of Ismael; shall minister to you, be granted for your use, sold to the people who are in you; and inasmuch as they were granted for the use of sacrifices: they shall be offered upon my acceptable altar, that is, in which I am pleased. By the altar is signified faith; by the rams, the leaders of the flock, the apostles and the prelates of the Churches; by the flocks, the simple people: I will fill this house with glory (Hag 2:8).

For the soul has flights, as has been said, "Who are these that fly like clouds and like doves with their young?" You see, the soul has spiritual flights that, in a brief moment, circle the whole globe. For the thoughts of wise people are free and, insofar as they rise up from lower to higher shadows, so much and more they fly without the hindrance of any earthly weight, and they are the more carried along by the beating of spiritual wings onto that ethereal and rarefied place; [the soul] despises all worldly things. It soars above the world in its regard for eternal virtues; for justice is above the world, goodness is above the world, wisdom is above the world, even when it is found in the world, it is above the world nevertheless.

Typically, under the leadership of the law (for Moses was a type of the law that was coming) Israel passes dry over that sea, while the Egyptian who crosses in its track is overwhelmed. Each fares according to the disposition that he carries with him; one walks lightly enough, the other is dragged into the deep water. For virtue is a light and buoyant thing, and all who live in its way "fly like clouds," as Isaiah says, "and as doves with their young ones"; but sin is a heavy affair, "sitting," as another of the prophets says, "on a talent of lead." If, however, this reading of the history appears to any forced and inapplicable and the miracle at the Red Sea does not present itself to him as written for our profit, let him listen to the apostle: "Now all these things happened to them for types, and they are written for our admonition."

For death indeed climbs in through the windows and enters houses, in that through the body's sense lust comes and enters the dwelling of the mind. Quite to the contrary is this which we have often cited from Isaiah concerning the righteous: "Who are they who fly like clouds and like doves come to their windows?" The righteous are said to be like clouds since they are raised above earthly contagions, just as doves go to their own windows, since each one does not pay much attention to their exterior senses, and fleshly lust does not catch them when they are far from home.… For the holy person who receiving the senses of his body like servants to help him is in control of them; and the fairest judge sees sins before they come and closes the windows to the plundering death of the body, saying, "I have made a covenant with my eyes, that I should not gaze at a young woman."

But this sacrifice of good will is never fully paid unless desire for this world is perfectly abandoned. For whatever we covet in it, we without doubt envy our neighbors. For it seems that what another obtains is lacking to us. And because envy always conflicts with good will, as soon as the former seizes the mind, the latter departs. Therefore the holy preachers, that they might perfectly love their neighbors, strove to love nothing in this age, never to desire anything, to possess nothing even without desire. Looking upon them well, Isaiah says: "Who are these that fly as clouds, and as doves to their windows?" For he saw them despise earthly things, draw near to heavenly things in mind, rain down words, flash forth miracles. And those whom holy preaching and sublime life had lifted up from earthly contagions, he calls both flying and clouds. Moreover our windows are our eyes, because through them the soul looks upon what it desires outwardly. But the dove is a simple animal, and free from the malice of gall. Therefore they are as doves to their windows who covet nothing in this world, who look upon all things simply, and are not drawn by the zeal of rapacity in what they see. But on the contrary, the kite and not the dove is at its windows, who pants with desire for plunder at what it considers with its eyes.

"Like doves to their windows." With these words he speaks of the return. As the doves, he says, know their nests, so the people hasten to Jerusalem and to their prosperity.

(Verse 8, 9.) Who are these who fly like clouds, and like doves to their windows? For the coastlands wait for me, and the ships of the sea are in the lead, to bring your sons from afar, with their silver and gold, to the name of the Lord your God, and to the Holy One of Israel, because he has glorified you. LXX: Who are these who fly like clouds, and like doves with their young to me? The coastlands have waited for me, and the ships of Tarshish in the first place, to bring your sons from afar, and their silver and gold with them, for the sake of the holy name of the Lord, and because the Holy One of Israel has been glorified. Because the Lord entered Egypt on a light cloud, and through the clouds he commanded the prophets not to rain upon Israel, the Church, to whom the truth of God had come, marvels at the first people gathered for circumcision, that a crowd of Gentiles from the whole world flies to her. And with the wings of the Holy Spirit taken up, they hasten, according to Symmachus and Theodotion, to her windows; according to Aquila, to her waterfalls, that they may enter the Church. Or the teachers with their disciples, that is, doves with their chicks, will fly to the church from the islands of the gentiles, which, according to the prophecies of the prophets, will await the Lord. The ships of Tarshish, that is, of the sea, about which we have spoken more fully in the vision of Tyre, will also bring the children of the Church at the beginning of faith, carrying gold and silver. For with the heart one believes unto righteousness, and with the mouth confession is made unto salvation (Rom. X, 10). In the sixty-seventh psalm, it is written: 'The wings of the dove are silver, and its back is gold in brightness' (Psalm 70:14). And in the seventy-first psalm: 'The kings of Tarshish and the islands shall bring gifts, and the kings of Arabia and Sheba shall offer gifts' (Psalm 71:10). All these things are brought to the name of the Lord God and the Holy One of Israel, who has glorified him.

And what is more, they (Ethiopians, Midianites, Arabians) are also in the habit of offering these beasts as presents to the God of the universe, some, in gaining closeness to some apostle, offer them as gifts; others, in approaching a martyr, look for his intercession to reconcile themselves to God and lead [their beasts] by way of firstfruits of offerings that they have promised to make.… The text teaches therefore that even less intelligent people will share in the light of the knowledge of God. And indeed it did not say that irrational offerings would be made on the altar, but "acceptable" sacrifices, that is, "agreeable" sacrifices.…The church of God is therefore seized with amazement in contemplating the clouds of people who hasten towards it; they resemble doves flying in the company of their little ones. However, if one desires to understand this passage exactly, let him consider what happens during public feasts of the Lord or those of holy martyrs.

Who are these? Here he shows the manner in which they will come into this prosperity.

And first, as to the restoration of the city;

second, as to the subjection of foreign peoples: and the children of them that afflict you, shall come bowing down to you (Isa 60:14);

third, as to the multiplication of riches: for brass I will bring gold (Isa 60:17).

Concerning the first, he sets out two things.

First, he sets out the restoration of the city as to the uniting of its inhabitants, setting out the manner of arriving under admiration: as clouds, because they come swiftly, without impediment, and as doves to their windows, that is, to their holes, for the same reason. Or this refers to the nations that were swiftly converted to the faith: who will give me wings like a dove, and I will fly and be at rest? (Ps 54:7[55:6]).

Note on the words, who are these, that fly as clouds, and as doves? (Isa 60:8), that the apostles are called clouds

first, because of the fertility of the earth, which comes from the rain: corn desires clouds (Job 37:11);

second, because of the diffusion of light: the clouds spread their light (Job 37:11);

third, because of the swiftness of their movement: which go round about (Job 37:12);

fourth, because they fulfill the divine will: whithersoever the will of him that governs them shall lead them (Job 37:12).

Likewise, they are called doves

first, because of their compunction of heart: mourning as doves (Nah 2:7);

second, because their simplicity of life: be therefore wise as serpents and simple as doves (Matt 10:16);

third, because of the height or swiftness of their contemplation: who will give me wings like a dove, and I will fly and be at rest? (Ps 54:7[55:6]);

fourth, because of their purity of conscience: your eyes as doves (Song 5:12); your eyes are doves' eyes (Song 4:1).

It is possible to contemplate the fulfillment of the divine word when one sees, in consequence of the conversion of the nations, such souls dedicating themselves to the message of godliness and being diligently busy in the ministry of the altar of God. It is then especially on account of the conversion of such souls and their salvation that the church of God receives glory.

He calls the ships "from Tharsis," those that come from Tharsis in India, which is situated in the far east and puts us in mind of Jonah. These will come to Jerusalem not for its sake but for God, who wished to ratify the promise made to the ancestors through his great mercy. And next, "And strangers will build you walls." This can now be seen, for the Gentiles lead the churches and fence them round with their teachings, so that there is no place for a contrary word of counsel. "And their kings will minister to you." For even today the leaders of the Roman administration and the fear of kings restrain those plotting against the churches. Indeed, "minister" means their subordination. For they listen to the church's holy oracles and value the gospel message with all consideration.

We need to observe how the Lord, out of his benevolence, foretells all things before they happen. When he threatens doom, this is so that his servants, afraid of what might happen, will turn and repent and manage to deflect the terrible trials. Again, blessings are promised, and these promises strengthen the souls of those who act justly, providing them with hope before God. But there is never any necessity on God to carry out these things. For when people repent there is no need for anger, or, when they do not persevere in doing good, he will not [necessarily] bring to an end the promised blessings either, we ourselves being the ones who provide the reasons for God to execute the promised harm.And these events can be discovered if one looks, for instance, at when Cyrus and then Darius rebuilt Jerusalem. Also, no less a person than Alexander was impressed by the sacred vestment and turned anger into worship.

And he sets out the help in coming, which they had from the gentiles: the islands, the various nations by the sea, and even far off, wait for me, as though subject to the choice of my will; the ships of the sea from the beginning of the place in which they were held captive, for perhaps some returned through the sea, or the Lord was able to lead them back thus. Or, mystically, the islands, the various nations; the ships, the churches; in the beginning, of faith, above: the islands shall wait for his law (Isa 42:4).

And he sets out the treasure of those who come, which they carried with themselves: their silver; to the name, that is, to the glory and service of the name: he brought them out with silver and gold (Ps 104[105]:37). Mystically, silver, the eloquence; gold, the wisdom of converts to the faith.

(Verse 10 and following) And the sons of strangers will build your walls, and their kings will serve you. In my indignation I struck you, but in my mercy I have shown you compassion; and your gates will always be open, never closed day or night, so that the strength of the nations may come to you and their kings may be brought. Indeed, any nation or kingdom that does not serve you will perish, and the nations will be devastated. For because of my anger I struck you, and because of my mercy I have loved you. And your gates shall always be open; they shall not be shut day or night, so that the strength of the nations may come to you, and their kings who are to be brought. For the nations and kings who do not serve you shall perish; the nations shall be devastated in their desolation. Among the many things with which the Church is enriched, and the city of the Savior is built, foreigners and sons of foreigners also build its walls, so that the enemy cannot enter and find a place for treachery. But aliens and foreigners properly signify the people of nations who have truly built the Church of Christ, to such an extent that their kings and princes serve and assist her. This is either understood in a literal sense or in a spiritual sense. If understood literally, we see that the Roman Caesars submit their necks to the yoke of Christ and build churches at public expense, and rely on the laws against the persecutions of the nations and the snares of the heretics. If, spiritually, those who possess self-control, eloquence, holiness, are leaders, and through the power of their souls subjugate the servitude of the flesh, they themselves govern and assist, they come to the aid of him whom he often abandons due to negligence or strikes with the rod of persecutors, so that again, out of his own mercy, he may love him. Or certainly this must be said, that he may reconcile to himself the once afflicted and handed over to captivity among the people of the Jews, in the calling of the Gentiles, so that its gates may always be open, and neither day nor night be closed, and may continually be open to those who desire salvation, that is, that the entrance may not be denied to those who wish to believe in joy and in tribulation. And let strength be brought to her, whether it be the wealth of nations; and let her kings serve her or be led to her as captives. Then you will understand, when you see the most eloquent being brought to the faith of Christ; and the folly of the wisdom of the wise becoming foolish, and the prudence of the prudent being rejected (1 Corinthians 1): so that the wisdom of God may be wiser than men. But the nations and their kings who refuse to serve the Church in good and useful service, in order to be transferred into the Apostolic dignity, will perish in the destruction that is prepared for the wicked, and whatever is in them will be reduced to solitude, for they have refused to receive God as their guest.

Cyrus ordained the reconstruction of Jerusalem, but the work remained unfinished. Under Darius, the son of Hystapis, only the temple of God was reconstructed. Under Artaxerxes the Long-armed, Nehemiah—who was not a stranger but a Jew—was engaged in the reconstruction of the walls. The money that he possessed to cover the expense was not provided from royal riches, but he had gathered it as the result of a collection; and, after the conquest of the Jews, the Roman emperors rebuilt the walls of Jerusalem. Whoever would wish, however, to understand [the text] more precisely will find that these are the teachers who have come from foreign nations who watch over it and guard it by their prayers and their instructions. "For by reason of my wrath I struck you, and by reason of mercy I loved you." That applies both to the ancient Jerusalem, which had been destroyed by reason of [their] sins, and to the reconstruction by reason of the singular [divine] benevolence, and to the church of God, which was formerly like a desert, since it did not benefit from divine solicitude but which has enjoyed the result of the Savior's providence.

Second, he sets out the restoration of the city as to the building of walls: and the children of strangers;

and first, as to the structures of the city;

second, as to the structures of the temple: the glory of Libanus (Isa 60:13).

Concerning the first, he does two things.

First, he sets out the rebuilding of the city: and the children of strangers shall build up your walls, by supplying help; and their kings, Cyrus and Darius, by supplying materials, and freedom to build. Mystically: the gentiles build churches of God, and their kings serve the Church, above: kings shall see (Isa 49:7).

And he adds the reason, from divine mercy: in my wrath have I struck you, I took you captive; and in my reconciliation have I had mercy upon you, liberating you. Mystically: I have struck, through the blinding of the Jews, or their tribulations; I have had mercy, through the conversion of the gentiles, or in peace restored to the Church, above: in a moment of indignation have I hid my face a little while (Isa 54:8).

Which power of the nations ran toward the former Jerusalem to worship? Which kings were led to worship the God of the universe? But the gates of the church of God are always open to receive the arrivals, and they receive also the godly kings drawn there by the teaching of the holy apostles.…The Babylonians hardly idolized Jerusalem, whereas the majority of the members of the Gentiles adore the church of God and that is particularly true of their offspring. When the parents have reached the end of their life, their children, having learned the truth from them, present worship to the Savior by carrying out their acts of worship in the houses of prayer.… For the earthly Jerusalem received another name, when the Roman kings called it Aelia. How then can the accuracy of the prophecy be shown unless one understand "Zion" more in a spiritual sense?… The church of God demonstrates the truth of this prediction. It continually receives royal gifts and welcomes that which is brought forth from the nations as it sings the praises of the One who is the cause of all these.

Second, he shows the security of the rebuilt city: and your gates shall be open continually, because the fear of their enemies has ceased, and out of necessity for those who come to worship in Jerusalem; and this is so that the strength of the Gentiles may be brought to you. Mystically: gates, ministers who lead others into the faith and the Church, prepared, in prosperity and adversity, to receive converts to the faith: the gates thereof shall not be shut (Rev 21:25).

And he assigns the reason: for the nation and the kingdom that will not serve you, shall perish. This does not seem to have been fulfilled literally, unless it is understood to have been those Jews who recognized his dominion, and therefore were venerated by the people of God; but mystically, the sense is plain: but the nation and kingdom (Jer 27:8).

(Verses 13, 14.) The glory of Lebanon will come to you, the cypress, the fir tree, and the pine tree together, to beautify the place of my sanctuary; and I will glorify the place of my feet. The descendants of those who oppressed you will come to you bent low, and all who spoke against you will bow down at your feet and call you the city of the Lord, the Holy One of Israel. LXX: The glory of Lebanon will come to you with the cypress, the pine tree, and the cedar tree together to glorify my holy place, and I will glorify the place of my feet. And those who have humiliated you, and have provoked you, will come to you trembling, and they will bow down at your feet, all those who have provoked you; and you will be called the city of the Lord, Zion. Sancti Israel. Many things are missing in the Septuagint, which I have placed under asterisks from the Hebrew, and what they have added, I have marked with an obelus. Mount Lebanon is a mountain in Phoenicia, planted with tall trees, which the Psalmist describes saying: I have seen the wicked exalted and lifted up like the cedars of Lebanon (Ps. 36:35). And in another place: The Lord will shatter the cedars of Lebanon (Ps. 29:5). And many other things that I pass over for the sake of brevity. About this, once King Hiram of Tyre used to send cedars to Solomon in Joppa for the building of the Temple of God (3 Kings 5). Concerning this, Scripture also now promises the fir tree, the box tree, and the pine tree, or according to the Septuagint, the cypress tree and the pine tree, and the cedar tree, or according to Aquila, the fir tree, the thaadaor tree, and the thaassur tree; or according to Theodotion, the Brais tree, the Thadaar tree, and the Theassur tree, should be cut down together, so that the temple of Zion may be built (2 Chronicles 2). But if this is the case, where will the golden and jeweled Jerusalem be? Where will the Lamb's wife be? Where will the twelve gates, distinguished by a variety of precious stones, be? Unless perhaps it will be built with walls adorned with gems, and its foundation, and the Temple, which ought to be more beautiful, will be built with wood. By what means are we compelled to understand all things spiritually, that the fir, cypress, pine, and cedar, once lofty trees of Lebanon, have glorified the Temple of God, and made His holy place illustrious? So that I do not drag out the sense in a lengthy discourse, does not the holy and most eloquent martyr Cyprian, and the confessor Hilary of our time, seem to you to have built the Church of God like once towering trees in the world? And what follows: And they shall come to you bowed down, or returning, the sons of those who humbled you, and they shall adore the steps of your feet, all who detracted from you, we should understand this about those who are Christians not by choice but by necessity, and who, fearing the offense of the rulers, bend with fearful minds. Certainly, what persecutors believed later. Such was also the apostle Paul, who persecuted the Church of God, and later was called a vessel of election (Acts 9). When this has been fulfilled, so that the fullness of the Gentiles may enter, then all Israel will be saved. And it will be truly called the city of the Lord Zion, Holy Israel, which stands on a hill and is gathered from both peoples.

Scripture likes to compare the multitude of the saints with trees of this kind.… Paul calls us in one place "the plantation of God." Some interpreters say that Scripture calls the nations Lebanon (just as Carmel can mean Jerusalem, though it is a mountain in Samaria) on the grounds that it comes from another race. According to the historical sense it means those trees supplied for rebuilding. But according to the spiritual sense, it means the minds of the righteous ones. These are they who submitted themselves to those persecuting the church and with this transformation of mind worship God in it. Others think that it is Jerusalem that has been humbled and sings praises to Christ.

The glory of Libanus. Here he sets out the rebuilding of the structures of the temple: the glory of Libanus, which is the fir tree, and the box tree, and the pine tree; to beautify the place, namely, the temple, of my feet, in which adoration is given to me, as is given to kings at their feet: the place of my throne, and the place of the soles of my feet (Ezek 43:7). Mystically, by the place is signified the Church, by the various trees, the various faithful of those converted to the faith.

And the children of them that afflict you, shall come bowing down to you. Here he shows the manner of acquiring prosperity as to the subjection of peoples.

And first, he sets out the subjection itself: and the children of them that afflict you, shall come bowing down to you, which was fulfilled in the time of the Maccabees, who subjugated many of their neighboring enemies. Mystically, this signifies the sons of tyrants that once persecuted the Church, who now serve her: until I make your enemies your footstool (Ps 109[110]:1), above: after this you shall be called the city of the just (Isa 1:26).

(Verse 15, 16.) Because you were abandoned and hated, with no one to pass by, I will make you a pride for all generations, a joy from generation to generation. You will suck the milk of the nations and nurse at the breast of kings. And you will know that I am the Lord, your Savior and strong Redeemer, Jacob. LXX: Because you were abandoned and hated, with no one to help, I will make you an eternal exultation, a joy for generations to come. And you shall suck the milk of nations, and you shall eat the riches of kings. And you shall know that I am the Lord who saves you, and who redeems you, the God of Jacob. What was previously abandoned and despised, with broken branches because they did not bear fruit, they were broken because there was no one to pass by and provide help there. Concerning them it is said in the psalms: And those who passed by did not say: The Lord's blessing upon you (Ps. 128:8); therefore I will make you an everlasting pride, or a source of joy and gladness for two generations: for the former branches, others inserted from the wild olive tree of nations, which will bring forth fruit contrary to their natural example, not of bitterness, but of sweetness, which they have taken from the root. You will suck the milk of the nations, and the breast of kings you will nurse. We have explained in greater detail the meaning of this place, discussing that verse, 'Your sons shall come from afar, and your daughters shall nurse at your side.' Or according to the Septuagint, you will eat the riches of kings. These riches, according to the Hebrew truth, are the breasts of kings and doctors, by which the infancy of those born in Christ is educated and nourished. When you have sucked and have come to solid food, so that you also eat the riches of kings of this kind, then you will know that I am your Savior, who redeemed you with my blood, or the mighty God of Jacob.

Those who are strangers to godliness are said to be cut off and hated and to have no help. But those from the wild olive branch come to take their place and are made to be joined into one people out of each. And in the Savior's power there is made the full number of those being saved, the one city out of both tribes that is called Zion, and to it is the following promise made. Some say that it has been humbled on account of its insubordination against Christ and that yet it will be saved through acknowledging this. And so the words that follow are, "I will place you in eternal gladness and joy for all ages." For this is the hope of immortality in the church of God, the everlasting life and glory and kingdom of heaven, and there is no place for shame. "And you will drink the milk of the nations." This means the ever-new sacramental mystery and the fundamental teaching of those being reborn through faith in Christ.

Second, he sets out the reason for their subjection: because you were forsaken, it is just that you should be comforted after your distress; into the pride, height, of ages, through many ages. This also mystically befits the Church; after a storm you make a calm (Tob 3:22).

Instead of "salvation," the Hebrew reading has "Jesus" in its marks and letters, by which our Savior is written there. This is the origin of the power of the name of our Savior Jesus, which serves as a partition or strong wall to those worthy of these things. Such is seen now in part, but with the new age it will come into being with the perfection of presence.… See how the message stops us from a more physical understanding and from falling into the obvious, literal Jewish understanding. For it calls the gates of this new Jerusalem hymn singing and praising. Thus we are instructed that the entries of the revered citizenship is to consist of those who enter singing hymns and praising God.

And they will be called the city of the Lord, Zion of holy Israel. On account of your being trapped and despised when there was no help, I will give you eternal rejoicing and joy for ages to come. And though you desire the milk of the nations and to consume the riches of kings, so that you might know that I am the Lord who saved you and led you out of Israel, "I will render for you gold instead of brass, and silver instead of steel … and I will give you rulers in peace and your bishops in justice, and injustice will no longer be heard in your land."

Third, he sets out the utility of their subjection: and you shall suck, that is, the fat of the earth shall be brought to you in merchandise and offerings; and you shall be nursed with the breasts, the defense and aid, of kings, of Tyre (Dan 4). Mystically, by milk is signified teaching for the simple, by the kings, the apostles, above: and kings shall be your nursing fathers (Isa 49:23).