site: migne

title: Liber IV Regum

author: Anselm of Laon and his school

languages: en la

source_edition: Migne, Patrologia Latina, vol. 113, coll. 611A–630D

source_text:
## CAPUT PRIMUM.

[0611A]

VERS. 2.--[n: (RAB.)] *Ceciditque Ochozias.* Domus Ochoziae est Synagoga, quae legalibus praeceptis quasi cancellis coenaculi undique circumdata erat. Sed sicut Ochozias per cancellos quibus tueri debuit ruens, aegritudinem nimiam incurrit, ita et Judaeus legis custodiam excedens, in languorem desperabilem peccatorum cecidit. Ubi quia Dei praesidium dereliquit, salutis remedium non invenit. Confugit enim sicut rex impius ad falsos deos, et ideo prophetico ore corripitur, et de ejus morte vicina praedicitur. Ochozias Judaeorum maxime principes significat, qui vitiis dediti veritatem persequuntur; unde: *Miserunt principes et Pharisaei ministros, ut apprehenderent Jesum,* etc. [n: (Joan. VII)].

[0611B]VERS. 9.-- *Misitque ad eum quinquagenarium principem, et quinquaginta viros.* [n: (RAB.)] Quinquagenarius, confessio poenitentiae est, qua declaratur remissio peccatorum. Judaei ergo nolentes Christum Deum esse, nec principem poenitentiae, dicunt ei: Quinquaginta annos nondum habes et Abraham vidisti? et in futuro igni incenduntur. Tertius quinquagenarius, quia conversus ad fidem Trinitatis, poenitentiae sacramentum cognovit, indulgentiam meruit.

## CAPUT II.

VERS. 2.-- *Factum est. [n: (RAB. in lib. Reg., t. III.)]* Turbo, id est validissimus ventus, etc., *usque ad* Assumptus est Dominus per coitum nec generans, nec generatus.

[0611C]VERS. 9.-- *Fiat in.* Elias spiritu prophetali et operatione miraculorum excellenter pollebat, geminam ergo gratiam quam Elisaeus in magistro vigere cognoscebat, sibi tribui rogavit. Unde patet quod non esse discipulus super magistrum postulavit. [n: (RAB.)] Fiducia petendi accepta a Domino Ecclesia postulat spiritum Christi, et quia remissione peccatorum indiget qua non eguit Christus, et munere virtutum quas ex plenitudine sua per Spiritum sanctum tribuit Christus, *qui ascendens in, altum captivam duxit captivitatem, dedit dona hominibus [n: (Ephes. IV)]*, illis videlicet qui spem suam in illo ponunt. Hinc est quod ait:

VERS. 10.-- *Si videris.* Id est si oculos fidei aperueris, et cum passione et resurrectione etiam ascensionem meam fideliter credideris, petitionis tuae [0611D] effectum consequeris.

VERS. 13.-- *Pallium.* [n: (RAB.)] Incarnatio est per quam Lethi fluvium dirupit nobisque transitum ad vitam praeparavit, hoc Elisaeus post transitum Eliae retinuit, quia fidem incarnationis Ecclesia post ascensionem Christi reservavit, per quam praesentis [0612A] vitae fluctus transire satagit; sed sicut Elisaeus non nisi invocato nomine Eliae aquas divisit, ita Ecclesia nisi per invocationem nominis Christi virtutes ullas facere non potest. Deus est enim qui operatur in nobis et velle et perficere.

VERS. 17.-- *Mittite.* [n: (ISID.)] Sal, id est, sapientia in vase fictili, id est, corpore humano posita aquas sanat, id est, populos dulcedine dilectionis et bonorum operum per Christi incarnationem fecundat.

VERS. 23.-- *Ascendit autem.* [n: (ISID.)] Elisaeus salus Dei. Is est qui Salvator vocatur, cui illudunt Judaei, quia in Calvariae loco ascensurus erat in crucem; sed Christus postquam ascendit in coelos, sicut Elisaeus ascendit in Bethel, id est in domum Dei quadragesimo secundo anno, immisit duos ursos de silvis [0612B] gentium, Vespasianum scilicet et Titum, qui eos crudeli strage dejecerunt, ibique sanguis eorum effusus est ubi Dominum suspenderunt.

## CAPUT III.

[n: (RAB.)] Tres reges contra Moab bellantes, rectores sunt fidelium, qui per Trinitatis fidem contra mundi principem et populum, id est philosophos, haereticos, schismaticos atque omnes iniquos armis spiritualibus confligunt. Moab interpretatur de patre, illis convenit ad quos Dominus dixit: *Vos ex patre diabolo estis [n: (Joan. VIII)]*. Hi adversantur Ecclesiae, minis, persecutionibus, et dolo: sed per Christum, qui caput est Christianorum, effugantur.

VERS. 16.-- *Facite.* [n: (RAB.)] Propheta populo siti [0612C] fatigato per miraculum consuluit, et prophetiae dicta consilium praebent fidelibus, qualiter spiritali doctrina animum reficiant.

[n: (ID.)] Fossam in alveo torrentis facit, qui profunda mysteria in Scripturis quaerit. Quae absque pluvia et vento aqua replentur; quia saepe absque humano solatio sapientiam confert suis investigatoribus potentia divina. Unde Joannes dicit: *Non necesse habetis ut aliquis vos doceat, sed sicut unctio ejus docet vos de omnibus,* etc. [n: (I Joan. II)]. Unde: *Bibent homines et jumenta [n: (Joan. III)]*, id est, doctrinam accipient, ingeniosi et simplices

VERS. 18.-- *Parumque.* [n: (ID.)] Non enim sufficit servis Dei abdita mysteria scire: quin etiam debent ea aliis praedicare, et contradicentes redarguere, quibus [0612D] promissa est certa de hoste victoria, ut percutiant omnem civitatem.

VERS. 19.-- *Civitatem.* [n: (RAB.)] Civitas, saecularis est prudentia, in qua philosophi et haeretici confidunt, haec per praedicatores subvertitur.

*Lignum.* [n: (ID.)] Non quod facit fructum sed mortiferum [0613A] quod secuturo examine succisum, pabulum fiet ignis aeterni. Fontes aquarum obturantur, cum haeresiarchae cum suis sequacibus per catholicos damnantur. Agri egregii lapidibus operiuntur, cum venustas locutionis haereticae et philosophicae anathematis pondere obruitur. Remanent tantum muri fictiles, id est falsae rationes, quae a fundibulariis, id est sanctis praedicatoribus ad nihilum rediguntur.

[n: (RAB.)] Ita philosophi verbum stultitiam existimantes, derident passionem Christi, et Ecclesiae martyrium dementiam existimant.

## CAPUT IV.

VERS. 1.-- *Mulier,* etc. [n: (RAB.)] Sancta Ecclesia duorum populorum, id est Judaici et Gentilis est mater, [0613B] etc., *usque ad* Nam Abraham et Sara tres viros suscepit et pavit.

VERS. 18.-- *Crevit autem.* [n: (RAB.)] Sic populus Israeliticus postquam in Aegypto excrevit, et per Moysen in desertum eductus Domini vocem audierat, quando lumine sententiae debuit illustrari, mox animo ad idololatriam recurrens mortuus est.

VERS. 29.-- *Et ille.* [n: (ID.)] Dum Dominus, etc., *usque ad* per amoris spiritum puer ad vitam rediit.

VERS. 38.-- *Filii prophetarum.* Id est praedicatorum qui ambulant in lege Domini, et scrutantur testimonia ejus, in praesentia Salvatoris semper vivunt.

VERS. 39.-- *Concidit.* [n: (RAB.)] Qui litterae legis intentus vel philosophiae studiosus amaritudinem de [0613C] lege vel mortiferum de philosophis sumens intermiscet veritati evangelicae, et in olla cordis coquens tale pulmentum, hoc est documentum praeparat auditoribus suis. Dicit enim Apostolus: *Littera occidit, spiritus autem vivificat [n: (II Cor. III)]*. Et: *Prudentia carnis mors est; prudentia autem spiritus, vita [n: (Rom. VIII)]*. Hoc sentientes fideles, mortem in olla clamant; sed farina in olla mittitur, cum scientia spiritualis in tale condimentum intromittitur, ut exclusa amaritudine, pastus fiat salubris.

VERS. 42.-- *Vir autem.* [n: (RAB.)] Vir coetus est patrum: qui de Baalalisa est, quia ternarium in confessione Trinitatis servat. Baalalisa enim tertium habens interpretatur. Hic vir viro Dei panes primitiarum offert; cum Redemptori gratia ejus inspiratus [0613D] offert libros de origine creaturarum compositos. Offert frumentum novum in pera; cum novum testamentum in Evangelii et apostolorum scriptis profert. Jubet Elisaeus noster ministris, id est praedicatoribus ut haec fidelibus dispensent, et de thesauro suo, proferant nova et vetera, quod mysterium in Evangelio legimus in fractione quinque et septem panum, ubi satiatis turbis collegerunt duodecim cophinos, sive septem sportas fragmentorum, quia nullus sacramenta Scripturae per omnia capit, quando sibi satiato supererit juxta verbum Domini.

## CAPUT V.

VERS. 1.-- *Naaman,* etc. [n: (RAB.)] Gentiles significat [0614A] virtute bellorum principatum gerentes, ac rerum decore fruentes. Unde Naaman decus sive commotio eorum interpretatur: vir fortis et dives, sed leprosus; quia quamvis per potentiam regni ac rerum abundantiam dominari videretur: tamen per errorem idololatriae lepra foedus apparuit.

VERS. 2.-- *Porro de Syria.* [n: (ID.)] Latrunculi de Syria, etc., *usque ad* sicut in Evangelio princeps sacerdotum fecit.

[n: (ID.)] Et Dominus *quos praescivit, hos et vocavit,* etc. Veniens gentilis populus ad domum Elisaei, etc., *usque ad* quia baptizatos oportet Dominici corporis participatione confirmari.

VERS. 17.-- *Tollam onus.* [n: (ID.)] Partem sanctae terrae secum tulit Naaman ut poneret in templo idolorum, [0614B] et super eam consistens, Dominum cujus erat terra, adoraret, ne offenderet Dominum suum si pariter non adoraret.

VERS. 20.-- *Giezi.* [n: (ID.)] Praeruptum, etc., *usque ad* hic est canis reversus ad vomitum.

## CAPUT VI.

VERS. 5.-- *Accidit autem.* [n: (RAB.)] Cum impios Judaeos, per corpus operata praesentia Christi, tanquam infructuosas arbores caederet; unde: *Ecce securis ad radicem arboris posita est.* Ab eis interveniente passione corpus ipsum deservit: profunda descendit, quod in sepultura depositum tanquam ad manubrium spiritu redeunte resurrexit.

[n: (ID.)] Curandum valde est, ne intellectus otio torpeat, [0614C] ne in exercitatione operis vitio elationis evanescat.

[n: (GREG.)] Ferrum in manubrio, intellectus est in corde: hoc ligna caeduntur, cum prave agentes increpantur. Quod dum fluxe agitur, dum lapsus vanae gloriae non vitatur; ferrum in aqua perditur, quia ex dissoluto opere, intelligentia fatuatur, quae ad hoc datur, ut dantis ante oculos ex bona actione restituatur, unde sequitur: *Hoc ipsum.* Electi vero si quando offendunt, ad cor velociter redeunt, et culpam lacrymis insequuntur, unde: *Heu, heu,* etc. Qui flentes caute inspiciunt, non solum quae mala commiserunt, sed etiam quae ex accepto munere reddere bona debuerunt, et hoc est: *Heu, heu, heu, et hoc mutuo acceperam;* ac si dicat: Illud per dissolutionem [0614D] negligentiae perdidi, quod ut per bona opera redderem, ex gratia Redemptoris accepi: sed nunquam Deus mentem deserit, quae in peccatis se veraciter agnoscit. Unde Elisaeus lignum deorsum misit, et ferrum in superficie attulit, quia Redemptor cor peccatoris humiliat, et eam quam amiserat intelligentiam reformat. Unde in alia translatione dicitur: *Quod confregit lignum et jactavit, et sic ferrum sustulit.* Lignum frangere est cor ab elatione conterere, ad ima jactare, cogitatione propriae infirmitatis humiliare. Illico ferrum rediit, quia ad usum exercitationis pristinae intelligentia recurrit.

VERS. 14.-- *Qui cum venissent.* [n: (ID.)] Qui in nequitiae armis confidens, Christi famulis insidias praeparat, [0615A] nocte perfidiae excaecatus, bellum contra Ecclesiam gerit.

VERS. 15.-- *Heu, heu,* etc. [n: (GREG.)] Hic notat illos qui pusillanimitate cordis, poenas verentur corporales.

VERS. 16.-- *Nolite timere.* Nolite timere eos qui occidunt corpus, et post non habent quid faciant vobis.

*Plures.* [n: (ID.)] Possum rogare Patrem meum, et exhibebit mihi plusquam duodecim legiones angelorum.

*Domine, aperi.* [n: (ID.)] Valde necesse est ut Elisaeus noster aperiat oculos cordis ad considerandum, quia omnes qui confidunt in illum non confundentur.

VERS. 18.-- *Percute.* [n: (ID.)] Bonum est oculum [0615B] scandalizantem erui, ut intuitus superbiae et malitiae obturetur, et oculus sanae fidei ac simplicitatis aperiatur.

[n: (RAB.)]. Postquam Elisaeus hostes in Samariam adduxit, non eos occidi permisit, sed refectionem illis praeparans, dimisit eos in pace. Et Saulum diu contra stimulum calcitrantem, primum Dominus excaecavit, deinde scientia spirituali ditavit. Nobisque praecepit ita: *Diligite inimicos vestros, et benefacite his qui oderunt vos [n: (Luc. VI)]*.

VERS. 24.-- *Congregavit.* [n: (RAB.)] Benadad et exercitus, est diabolus et iniqui, scilicet pagani, Judaei et haeretici, quos contra Ecclesiam bellum gerere excitat. Per tales affligitur populus Dei, qui est positus in Samaria, id est legis custodia: fitque fames, [0615C] cum non permittitur doctoribus verbum Dei praedicare. Sed Elisaeo revelante, id est, Redemptore per Evangelium indicante, salus quae a peccatoribus longe est, timentibus Deum prope esse scitur. Dicit enim Dominus: *Cras modius,* etc. Modius similae perfecta est mensura divinae sapientiae quae est in Novo Testamento. Duo modii hordei sunt scientia legis et prophetarum, qui comparantur statere uno, hoc est fide catholica, in porta Samariae, id est in praedicatione apostolica, per quam intratur in Ecclesiam. Cessante enim turbine persecutionis quae fit hodie, dabit Dominus cras, id est tempore futuro, tranquillitatem, ut praedicatio perfecte compleatur.

VERS. 25.-- *Factaque fames,* etc. [n: (AUG., serm. 211, de temp.)] Dum a cultu Dei gens iniqua discedit, [0615D] horrenda fame comprimitur, et justa necessitate turbatur. Cur famem, o miserrime, pateris? Cur tanta penuria laceraris? Crescit famis quotidie poena, quia quotidie crescit et culpa. Perseverant flagella, quia in populo perseverant et delicta. Deinceps vita peccata, delicta compesce, ad Deum convertere, relinque idolum: tunc poteris hostes divino adjutorio vincere. Nec quisquam nocere poterit ulterius, si damnato scelere, divinus in te germinaverit cultus. Proh nefas! horrenda cadavera et columbarum stercora peccator populus vescitur, nec Dei cultum quaerit. Inquinatas carnes et horrendas escas fames et necessitas poscit; et adhuc figmentum duritia colit. In cibum pietas vertitur, in pabulum suscepta soboles [0616A] commutatur. Ante parricidium geritur, quam ad funestas epulas veniatur. Innocens sanguis effunditur, ut parentum fames rabida saginetur.

## CAPUT VII.

VERS. 3.-- *Quatuor,* etc. [n: (RAB. in lib. Reg., tom. III.)] Leprosi sunt, etc., *usque ad* in quatuor mundi partibus fidei veritatem praedicent.

VERS. 17.-- *Porro.* Dux typum tenet Scribarum et Pharisaeorum, ad quos Veritas ait: *Vae vobis, Scribae et Pharisaei hypocritae, qui clauditis regnum coelorum ante homines: vos enim non intratis, nec introeuntes sinitis intrare [n: (Matth. XXIII)]*. Quem conculcavit turba in porta, quia gressum ad fidem introeuntium impediebat: unde merito conculcatus, id est, examine justi judicis damnatus, perpetuas mittetur [0616B] in tenebras.

## CAPUT VIII.

VERS. 7.-- *Benedab, rex Syriae,* etc. Syrorum rex dum venisset in Damascum, et agnovisset quia Divinitas ei et ejus exercitui timorem immisisset et fugam, et non invasione hostium fuisset factum, nimis afflictus, eo quod Deum ita haberet iratum, corruit in languorem.

## CAPUT IX.

VERS. 1.-- *Vade. [n: (RAB. in lib. Reg., tom. III.)]* Designat gentium principatum, quem Dominus destinavit ut sacrilegam civitatem, quae prophetas et Dominum prophetarum occidit, et apostolos ejus persecuta est, ultione juxta perimeret, et sacerdotium quod post Christum inaniter habuerat, destrueret, [0616C] templumque subverteret, necnon et impiam Synagogam, quae sanguinem sanctorum semper sitiebat, de regni culmine praecipitaret, ac rectores illius interficeret.

VERS. 29.-- *Regnavitque.* [n: (RAB.)] Dicitur de Ochozia, etc., *usque ad* et uno anno regnavit.

## CAPUT X.

VERS. 15.-- *Estne cor tuum,* etc. Hinc est ergo perspicuum, quod etiam in tribubus erant quidam viri pietate praediti, propter quos etiam aliorum curam gerebat Dominus.

## CAPUT XI.

VERS. 1.-- *Athalia vero.* [n: (RAB.)] Athalia, quae semen David exstinguere moliebatur, impietatem exprimit Synagogae, quae semini David, hoc est Christi, [0616D] insidiatrix erat. Quae aliquando regnare videbatur, cum legis caeremonias temporaliter observabat. Interpretatur enim Athalia temporalis Domini. Sed Josabeth strenuitate, quae interpretatur saturitas Domini, id est, Ecclesiae, in qua verae sunt deliciae, servatur Joas, id est memoria Domini. Christus, scilicet, in quo est memoria nominis Domini, ne per crudelitatem saevientis hostis interimatur in cordibus electorum. Magis nutritur in domo Joiadae, qui dilectus Domini sonat, de quo Pater: *Hic est dilectus Filius meus [n: (Matth. III)]*, cujus domus sancta Ecclesia, ubi in sancta fide electorum manens quotidie facit augmentum corporis sui, donec tempore judicii sceptrum regni et potentiam adversus eos [0617A] extollet, qui eum deprimere cogitabant, et interfectricem sanctorum aeternis deputaverit poenis.

VERS. 4.-- *Anno autem septimo misit Joiada pontifex,* etc. Sortes quatuor et viginti erant sacerdotum, levitarum et janitorum, et habebant totidem pontifices, qui singuli per totidem septimanas sibi ex ordine succederent, habentes singuli sub se quatuor et viginti sacerdotes et totidem levitas, et ejusdem numeri janitores. Intrante itaque novo pontifice sabbato ad officium cum nova turma sacerdotum, levitarum, janitorum, ille pontifex cum sua turma, qui transacta septimana ministraverat, post sabbatum domum revertebatur ad uxorem, quandiu enim ministrabant a conjugali opere cessabant, in porticibus circa domum Domini usque ad sabbatum [0617B] manentes. Sed tunc summus pontifex propter necessitatem augendi exercitus, et eos qui septimanam expleverant, retinuit, et illos qui impleturi erant suscepit. Qui et alios quoque levitas de urbibus et principes familiarum congregavit, quos filium regis educturus tali ratione distinxit, ut illi, qui impleverant sabbatum, armati circumstarent regem in interioribus atrii locis. Qui ad sabbatum venerant domum regis, id est palatium observarent, et portam scutariorum per quam de templo ad palatium descendebatur. Reliqua multitudo exteriores atriorum januas contra furorem reginae, si quid moliretur, custodirent: postea eduxit regem de domo Domini ubi erat absconditus, veneruntque per viam portae scutariorum in palatium, et sedit super thronum regum.

[0617C]VERS. 6.-- *Ad portam.* [n: (RAB.)] In palatio porta Sur et domus Messa (quae cum porta scutariorum nominantur) esse videntur.

*Scutariorum et custodietis excubias domus.* [n: (ID.)] Scutarii erant tutores regis custodientes palatii vestibulum.

VERS. 12.-- *Et posuit super eum diadema et testimonium.* [n: (ID.)] In libro Dierum apertius: *Et imposuerunt ei diadema dederuntque in manu ejus tenendam legem.* Et erat utique salutaris prudentiae, ut post tyrannicae necem reginae, succedenti in regnum filio regis, cum ipso regni habitu disciplina legis Dei servanda committeretur: et qui se praelatum populo videret regendo, ipse se regendum divinis legibus subdi debere meminisset.

[0617D]VERS. 17.-- *Pepigit igitur Joiada foedus inter Dominum,* etc. In Paralipomenis, *inter se:* quia se loco regis et Dei, cujus minister erat, posuit; unde Joiada: recognoscens Dominum vel diligens interpretatur: quia Dominum cognoscere et diligere docuit. Pepigit foedus inter Dominum et regem et populum, ut rex et populus Domino servirent: pepigit inter regem et populum, ut populus erga regem fideliter ageret, et rex cum justitia populum regeret.

## CAPUT XII.

[n: (RAB.)] Mandat rex noster ut doctores accipiant omnem pecuniam, quae a praetereuntibus justis scientiae spiritualis, vel bonorum exemplorum in thesaurum [0618A] Domini confertur, vel praedicatorum officia ad instaurationem templi spiritualis conferantur, quatenus ibi quodcunque scissum per errorem vel vitia invenerint, restaurent, ne forte per negligentiam magistrorum depereat multitudo auditorum.

VERS. 5.-- *Sartatecta.* [n: (ID.)] Dicit ruinas domus Domini, ut quod cadere coeperat, fulciretur. Legitur enim in Paralipomenis quod Athalia et filii ejus, id est, sacerdotes idolorum, quia legitur non habuisse filium, destruxerunt domum Domini, et de sanctificatis fecerunt Baal.

VERS. 6.-- *Igitur usque.* [n: (ID.)] Ante adventum Christi licet doctrina legis in gente Judaea fuerit, tamen per doctorum negligentiam in multis corrumpebatur, donec veniret ipse qui legem dedit, et per [0618B] sanctae Trinitatis fidem decalogum in Mosi et prophetarum scriptis spiritualiter observandum doceret.

VERS. 7.-- *Ad instaurationem templi reddite eam,* etc. [n: (ID.)] Dominus evangelicis doctoribus ait: *Praedicate Evangelium omni creaturae, infirmos curate, mortuos suscitate, leprosos mundate; gratis accepistis, gratis date [n: (Marc. XVI)]*.

VERS. 9.-- *Et tulit.* [n: (ID.)] Pontifex noster, qui seipsum obtulit hostiam Deo, gazophylacium unum posuit, id est, unam catholicam Ecclesiam fecit, cui foramen desuper aperuit, quia transitum inde ad coelos paravit.

*Et posuit.* [n: (ID.)] Altare corpus Domini, juxta quod gazophylacium est, cum Ecclesia Christo conjuncta est ad dexteram ingredientium domum. Quia qui per fidem ingrediuntur Ecclesiam, intendunt ad [0618C] aeternam beatitudinem, quam dextera significat, pervenire. Istuc ergo mittunt sacerdotes, qui custodiunt ostia templi, omnem pecuniam, quae defertur ad templum, cum praedicatores, qui servant introitum fidei, offerunt vota fidelium in verbis et operibus: et in Ecclesia rite precibus commendant Deo.

VERS. 10.-- *Scriba regis,* etc. [n: (ID.)] Summi sunt doctores, qui pecuniam collatam juxta numerum et mensuram illis tribuebant qui praeerant fabris et caementariis, hoc est, dispensatoribus verbi Dei, qui evangelici tritici mensuram conservis suis, his qui operantur in domo Domini et virtutum opera in aedificio divino componant, tribuebant.

[n: (ID.)] Apostoli, quos principes in Ecclesia electio divina constituit, per discipulos verbi semina per [0618D] totum orbem sparserunt, quatenus operarios voluntatis Dei idoneos auditoribus suis praeficerent, quorum alii fabricabant ligna, cum se et sibi obedientes ligna fructifera in domo Domini parare studebant. Alii sartatecta templi faciebant, quando illi, quae per haeresim et schismata rupta erant reaedificabant; alii saxa caedebant, cum duros corde et incredulos fortiter increpabant, ita ut impleretur instauratio in universis, quae indigebant expensa ad domum Domini muniendam, juxta illud: *Unicuique autem vestrum data est gratia secundum mensuram donationis Christi [n: (Ephes. IV)]*.

VERS. 13.-- *Verumtamen non fiebant.* [n: (ID.)] Alia debet esse ratio formandorum vasorum in ministerium [0619A] Domini, alia parandorum lignorum et saxorum in aedificium domus, quia alia debet esse doctrina, qua rudes imbuuntur ad fidem, et alia qua jam perfecti instruuntur ad scientiae plenitudinem. Vasa Domini sunt, qui jam apti sunt ad capienda munera divina, et habiles sunt ad ministerium Dei.

*Non fiebant.* In Paralipomenis. *Cum complessent omnia opera, detulerunt coram rege et Joiada reliquam partem pecuniae de qua facta sunt vasa templi.* Non est contrarium, quia non de eadem pecunia quae offerebatur a populo ad instaurationem domus Domini facta fuerunt vasa in ministerium templi, sed de reliqua parte pecuniae, quae et in aliis donationibus fuerat collata.

*Et fuscinulae,* etc. [n: (RAB.)] Doctores, quorum officium [0619B] est corpus et sanguinem Domini credentibus distribuere, infidelibus abnegare, necnon et spiritualem alimoniam verbi cuique prout convenit dispertiri: quia sunt in verbis Dei, quae nostrae humilitati revelare dignatus est, sunt alia quae nostrae capacitatis mensuram transcendunt.

*Thuribula.* [n: (ID.)] Sunt qui mundam orationem ex conscientia pura et fide non ficta offerunt Deo et dicunt: *Dirigatur oratio mea, sicut incensum in conspectu tuo [n: (Psal. CXL)]*.

*Tubae omne vas,* etc. [n: (ID.)] Doctores, qui toto orbe vocem evangelicae praedicationis emittunt, unde: *Quasi tuba exalta vocem tuam [n: (Isa. LVIII)]*.

VERS. 15.-- *Et non fiebat ratio iis omnibus,* etc. [n: (ID.)] Tam religiosi fuerunt, ut nullus dubitaverit qui [0619C] pecuniam Dei sine fraude tractarent. Unde constat quanta discretione opus est his qui pecuniam verbi Dei dispensant conservis, de qua ratio reddenda est, ut non minus fideles inveniantur hi in spiritualibus quam illi in corporalibus.

VERS. 16.-- *Pecuniam vero pro delicto,* etc. [n: (ID.)] Hic ostenditur quod confessio peccatorum et poenitentia non proprio cujusque, sed sacerdotum judicio peragenda est, quorum est discernere inter mundum et immundum, et leprae maculam dijudicare.

## CAPUT XIII.

VERS. 14.-- *Elisaeus autem.* [n: (RAB.)] Redemptor noster rectoribus Ecclesiae armis spiritualibus se indui, et contra hostem antiquum praecipit praeliari. [0619D] Arcus sacrum est eloquium, quod ex utroque Testamento velut ex cornu et chorda constat. Per Vetus quippe Testamentum figuratur cornu propter duritiam; per Novum vero, quod incarnato Domino factum est, figuratur chorda: et dum chorda trahitur, cornu curvatur, quia cum Novum Testamentum discutitur, Vetus a rigore suo ad intellectum spiritualem flectitur. Sagittae sunt verba quae doctores proferunt. Nos ergo cum Scripturae sacrae dicta pensamus, arcum intendimus; cum verba doctrinae damus, sagittas emittimus.

VERS. 16.-- *Superposuit.* [n: (ID.)] Exemplis suis Dominus actiones doctorum dirigit et confortat.

VERS. 17.-- *Aperi fenestram.* [n: (ID.)] Lumine scientiae [0620A] suos hortatur primum illustrari, et sic jacula verborum mittere.

*Sagitta.* [n: (ID.)] Praedicatio sancta certissima est interfectio spiritualium hostium si perseveranter agitur, unde non debet doctor propter avaritiam negligere animarum curam, sed magis per pietatem ad aeternam praetendere requiem, quod significat Aphec: interpretatur enim: continebit vel apprehendet, unde Apostolus enumeratis vitiis subintulit: *Tu autem, homo Dei, haec fuge, sectare vero justitiam et pietatem, et apprehende vitam aeternam [n: (I Tim. VI)]*.

VERS. 18.-- *Tolle. Qui cum.* [n: (ID.)] Doctoribus praecipitur jaculo praedicationis terram, etc., *usque ad Fides sine operibus mortua est.*

[n: (RAB.)] Resurrectio cadaveris, etc., *usque ad* et [0620B] potius ibi quam hic habere locum.

## CAPUT XIV.

VERS. 1.-- *In anno secundo. Et fecit. [n: (RAB., in lib. Reg., tom. III.)]* Amasias fecit bonum in conspectu Domini, sed non corde perfecto: bona quippe opera quae placent Deo fecit, sed non corde perfecto, quia sub simulata specie coram hominibus ostendebat, et sic coram Deo accepta non erant.

VERS. 7.-- *In valle.* [n: (ID.)] Valli Salinarum erat ubi sal faciebant. Vel coeno salsuginis deciso et siccato et incenso; vel aquis puteorum salsis fervefactis, et usque ad salis firmitatem coquendo perductis; vel alio quolibet ordine quo sal fieri consuevit.

*Petram.* [n: (ID.)] Petra civitas est Arabiae nobilis in terra Edom, quae in libro Numerorum Recem dicitur, [0620C] et a Syris sic appellatur. Sed Josephus non civitatem dicit, sed magnam petram in Arabia constitutam.

*Jectehel.* [n: (RAB.)] Quod Amasias victor nomen imposuit, interpretatur coetus Dei vel auxilium Dei, agente eo fideliter ut praesentis videretur memoriae, quod hanc vel coetus populi Dei vel Deo adjuvante ceperit.

VERS. 25.-- *Ipse restituit terminos Israel,* etc. De Jeroboam dicit: *Ipse restituit terminos Israel, ab introitu Emath usque ad mare solitudinis.* Emath, quae nunc Epiphania dicitur, septentrionalis erat terminus Israel. Mare autem solitudinis, mare Mortuum est, quod in latitudine per stadia quingenta octuaginta usque ad Zoaros Arabiae, in longitudine centum quinquaginta, usque ad vicinia Sodomorum progreditur. [0620D] Igitur Jeroboam castrametatus contra Syros, omnem eorum provinciam (sicut Jonas prophetaverat) devastavit.

*Quae est in,* etc. Hepher turris erat non longe a templo, enormis magnitudinis et altitudinis: unde Hepher dicitur, id est tenebrarum, sive nubea: eo quod usque ad nubes caput erigat, quae in Zacharia turris nebulosa vocatur.

## CAPUT XV.

VERS. 1.-- *Anno vicesimo Azarias. [n: (RAB., in lib. Reg., tom. III.)]* Ipse est Ozias, etc., *usque ad* superius porta Ephraim dicitur.

VERS. 35.-- *Ipse aedificavit.* [n: (RAB.)] Joatham aedificavit portam domus Domini excelsam, quae in [0621A] Actibus apostolorum Speciosa dicitur, et ab Hebraeis Porta Joatham vocatur.

## CAPUT XVI

VERS. 3.-- *Consecravit.* [n: (RAB.)] Beenon filii Ennon. Thophet sive Thaphet est in valle Beennon juxta Acheldemach, locus olim amoenissimus, ubi solebant sacrificare daemonibus. Hebraice Gehennon, id est vallis Ennon; unde in Evangelio gehenna dicitur, quia sicut perierunt ibi qui idola colebant in corpore et in anima, ita peccatores qui ad infernum transeunt aeterna damnatione punientur.

VERS. 18.-- *Musach quoque.* [n: (RAB.)] Est aedificium positum in vestibulo templi, ubi reges quando sabbato ad templum ibant, eleemosynam mittebant; et [0621B] ita Musach sabbati gazophylacium est regum, sicut corbana sacerdotum. *Musach quoque,* etc. [n: (RAB.)] Non ideo convertit in templum Domini, quod in eo cultui Dei serviret, sed ut cum templo profanaretur, studens placere regi Assyriorum magis quam Deo, ut cum illuc veniret illud videns concupisceret et auferret sicut alia multa Achaz sibi tribuente. quo inveniret gratiam illius.

## CAPUT XVII.

VERS. 27.-- *Adduxistis.* [n: (RAB.)] Rex Assyrius, id est diabolus cum suo exercitu populum ecclesiasticum obsidendo et devastando quotidie afficit, cum eos propter peccata commissa de sedibus propriis evellens defert in terram alienam. Unde: *Super flumina Babylonis illic sedimus, et flevimus dum recordaremur [0621C] Sion.*

VERS. 29.-- *Et unaquaeque.* [n: (ID.)] In libro Locorum legitur, quod Benoth et Nergel fuerunt civitates quas construxerunt in Judaea qui de Babylonia transierant. Asima quoque oppidum aedificaverunt qui ad eam venerant de Emath. Nebahan et Tharthac civitates sunt quas Hevaei in Judaea condiderunt.

[n: (ID.)] Videtur juxta consequentiam sermonis et idolorum, quibus hae gentes prius servierant, hic posse vocabula intelligi, quia cum dictum esset: *Et unaquaeque gens fabricata est Deum suum,* quasi ad expletionem sententiae subjunctum est: *Viri enim Babylonici fecerunt Sochoth Benoth;* id est tabernacula: Benoth, quod est nomen idoli. In sequentibus [0621D] ostenditur Adramalech et Anamelech idola fuisse urbis Sepharvaim, ita videtur consequens ut et Nergel Cuthenorum, Asima Emathaeorum, Nebahath et Tharthach idola fuerunt Hevaeorum.

VERS. 33.-- *Et cum.* [n: (RAB. ex Euch.)] Habent haeretici quaedam sacramenta communia cum sancta Ecclesia, *usque ad* et nepotum intelligimus.

## CAPUT XVIII.

*Anno tertio. Ezechias.* [n: (RAB.)] Apprehendens Dominum vel fortitudo Domini. Nam Redemptor noster Dominus fortis, Dominus potens in praelio, non solum idola gentium contrivit, et cultum idololatriae dissipavit quatenus unius Dei notitiam haberent, [0622A] ejusque cultui digne manciparentur: quin ipsam litteram legis Mosaicae, quam ille populus legalis assidua lectione resonabat ac pro magno habebat, contrivit, ac sensum spiritualem in ea intelligere eos docuit.

VERS. 4.-- *Confregitque.* Ezechias serpentem confregit, quia in Domino Deo speravit, non in aeneo serpente.

*Nohestan vocavit,* etc. Quod interpretatur aes eorum, ut quem illi pro numine colebant, in dictis ejus metallum eum esse, non Deum, agnoscerent.

VERS. 17.-- *Rabsacen.* [n: (RAB.)] Quia Hebraice loquitur: filium Isaiae putant qui proditor fuit cum Sobna; vel Samariten, et ideo Hebraicam linguam scivisse. Qui quasi quaedam contraria fortitudo imitabatur [0622B] prophetas sua arrogantia. Prophetae dicunt: Haec dicit Dominus. Iste dixit: *Haec dicit rex magnus, rex Assyriorum.*

VERS. 18.-- *Eliacim.* [n: (RAB.)] De hoc Eliacim dixit Isaias: *Vocabo servum meum Eliacim [n: (Isa. XXII)]*, qui fuit pontifex post Sobnam: quem tradunt Hebraei, Rabsacis comminationibus perterritum, prodidisse Jerusalem, et excepta arce sicut et templo, Assyrios totam urbem cepisse; quem etiam Sobnam cum Eliacim ad Rabsacen exisse quidam autumant.

VERS. 21.-- *An speras.* Nulla narrat historia quod Ezechias Pharaonis auxilium postulaverit.

VERS. 22.-- *In Domino.* [n: (RAB.)] Verum est quod in Deo habuerunt fiduciam, sed falsum est Ezechiam abstulisse excelsa Dei et altaria: hoc enim non [0622C] contra Deum, sed pro Deo fecit, ut destructo errore veteri juberet Deum in templo Jerusalem adorari.

VERS. 23.-- *Dabo vobis.* [n: (ID.)] Rabsaces, ut paucitatem obsessorum ostenderet, duo millia equorum pollicetur, quorum ascensores Ezechias non haberet: non de imbecillitate populi venit quasi equitandi ignari, sed quia Deus praecepit ne rex Israel equos et uxores sibi multiplicaret.

VERS. 25.-- *Dominus dixit.* [n: (ID.)] Ad id quod dixit, si dixeritis, In Deo confidimus, callide respondet se non sua voluntate, sed Dei venisse dicentis: *Ascende.* Et est argumentum: cum multas urbes ceperim, et pars Jerusalem maneat intacta, manifestum est me Dei venisse voluntate.

[0622D]VERS. 26.-- *Precamur.* [n: (ID.)] Sensus est, etc., *usque ad* quae terrae Judaeae similitudinem habebat, tam in situ quam in fructibus.

VERS. 29.-- *Non vos,* etc. Rabsacis accusatio Ezechiae testimonium est, quod captis videlicet urbibus in Domino confisus sit: et confortavit populum ut in Domino speraret. Unde Rabsaces destruere vult quae ille construxit, et dicit ad populum: *Non seducat vos Ezechias, et non vobis tribuat fiduciam super Domino Deo vestro.*

[n: (RAB.)] Ostendit harum civitatum sive gentium diis servisse Samaritas, etc., *usque ad* ut noster vertit interpres.

## CAPUT XIX.

[0623A]

[n: (RAB., in lib. Reg., tom. III.)] Mira regis humilitas et prudentia, etc., *usque ad* et inimicum in sua terra esse moriturum.

VERS. 9.-- *Cumque audisset.* [n: (ID.)] Volente Deo Rabsaces deseruit obsidionem Jerusalem, et invenit Dominum suum vel capta vel deserta Lachis oppugnantem Lobnam. Sennacherib occurrens regi Aethiopum, misit ad Ezechiam epistolas ut quos viribus non cepit, sermone terreret. Pugnasse Sennacherib contra Aegyptios et obsedisse Pelusium, jamque exstructis aggeribus urbe capienda venisse Taracham regem Aethiopum in auxilium narrat Herodotus.

[n: (RAB.)] Prius Ezechias Domini terrore perterritus [0623B] adorare in templo non audebat vel liberas ibi fundere preces, nunc dicente Isaia: *Ne timeas a facie verborum quae audisti [n: (Isa. XLI)]*, audacter Dominum deprecatur.

VERS. 21.-- *Virgo filia.* [n: (RAB.)] Quia cunctis gentibus idola adorantibus, haec sola conservat castitatem religionis unius Dei, et quae ne ad majorem blasphemiam concitaret, praesenti non respondit: post abeuntem movit caput ad rogandum Deum, vel certe ad deridendam arrogantiam ejus certa de ultione. Nec ipse per se, sed per servos suos, ut major esset arrogantia, Dominum blasphemavit.

VERS. 23.-- *Excelsa.* [n: (ID.)] Altitudo montium et juga Libani excelsae cedri et abietes. Vel per metaphoram de cunctis gentibus accipiendum est et [0623C] principibus earum. Vel de Hierusalem, quae est Libanus, cedri et abietes, potentes et optimates.

VERS. 24.-- *Et siccavi.* [n: (ID.)] Vel prae multitudine exercitus omnia fluenta siccavit, ut puteos sibi fodere compulsus sit. Vel omnis populus, quos aquae significant, suo vastatur exercitu.

VERS. 25.-- *Nunquid.* [n: (ID.)] Haec ex persona Domini, etc., *usque ad* quod tuam ferocitatem domet, et te reducat in Assyrios.

VERS. 29.-- *Hoc erit signum.* [n: (ID.)] Eorum quae praenuntio, etc., *usque ad* imo zelo quo adversus impios zelatus est populum suum.

*Comede.* Isaias ita: *Comede hoc anno quae sponte nascuntur, et anno secundo vescere pomis. In anno autem tertio seminate, plantate vineas et comedite [0623D] fructus earum, et mittet id quod salvatum fuerit in domo Juda; et quod reliquum est radicem deorsum, et faciet fructum, quia de Hierusalem exibunt reliquiae, et salvatio de monte Sion. Zelus Domini exercituum faciet hoc [n: (Isa. XXXVII)]*. Omnibus ab exercitu vastatis *comede quae iterum germinare,* sive *quae inter ungulas equorum evadere potuerunt. In secundo anno quae sponte nascuntur sine labore.* Vel simulatione hoc dictum est, quia putabant se fame perituros.

VERS. 34.-- *Et propter David servum.* [n: (RAB.)] Propter futurorum spem, praesentem excutit metum. Dicit autem, quia non suo merito, sed Dei clementia conserventur, imo et patris eorum David memoria: in [0624A] quo monentur et suae negligentiae et illius fidei et justitiae, quia in tantum diligit Deus justitiam, ut posteros majorum virtute tueatur.

VERS. 35.-- *Factum est igitur.* [n: (RAB.)] Tot ab uno angelo una nocte caeduntur, et absque vulneribus mors saeva discurrit. Super quo in Paralipomenis legitur: *Et misit Dominus angelum qui percussit omnem virum robustum et bellatorem, principemque exercitus Assyriorum.* Reversusque est cum ignominia in terram suam. Qui servatus est, ut fieret testis majestatis illius quem paulo ante contempserat.

VERS. 37.-- *Cumque adoraret in templo.* [n: (RAB.)] Quasi victoriam de hostibus reportaret, contemptor veri Dei in fano falsi numinis trucidatur: nec angelico [0624B] perit gladio quod erat commune, sed parricidio filiorum.

[n: (ID.)] Pharao quoque in decem Aegypti servatur plagis, ut novissimus pereat.

*In terram Armeniorum.* Ararath regio in Armenia campestri, per quam Araxes fluit incredibilis ubertatis ad radices Tauri montis. Ergo et arca Noe non ad montes generaliter Armeniae delata est, sed ad montes Tauri altissimos qui Ararath imminet campis.

## CAPUT XX.

VERS. 1.-- *In diebus illis. [n: (RAB. in lib. Reg., tom. III.)]* Ne elevaretur cor Ezechiae post incredibiles triumphos, infirmitate corporis visitatur et audit [0624C] se esse moriturum, ut conversus ad Dominum, flectat sententiam.

Cuncta Deus secutura praesciens ante saecula, decrevit qualiter per saecula disponantur. Statutum ergo est quantum in ipsa vita mortali temporaliter vivatur. Nam etsi annos quindecim Ezechiae addidit Deus, eum tamen cum mori permisit, tunc praescivit eum esse moriturum. Cui cum mortis sententia dicta est, protinus ad ejus lacrymas vita est addita. Eo quidem tempore mori merebatur, qui elatus, Domino gratias pro inopinata victoria non reddidit, scilicet quia suae justitiae et meritis deputavit. Nec praefixum in praescientia Dei tempus vitae prolongatum est, sed illud quod peccando amiserat, ex largitate Dei redditum erat. Qui cum moriturum praedixit, [0624D] ante poenitentiam illius praescivit. Convertit faciem ad parietem templi, quia ad templum ire non poterat. Parietem templi dicit juxta quod palatium erat, vel ad parietem absolute, ne lacrymas assistentibus ostentaret, ut tota mente Deum deprecaretur.

VERS. 2.-- *Qui convertit.* [n: (RAB.)] Felix conscientia, etc., *usque ad* verba enim singulorum Deus pensat ex corde ipsorum.

VERS. 3.-- *Flevit itaque.* [n: (ID.)] Flevit propter promissionem Domini, etc., *usque ad* et post mortem resuscitatos plurimos legimus.

VERS. 7.-- *Afferte massam.* [n: (RAB.)] Verbum sehim sive schim (ut aiunt Hebraei) ulcus sonat non vulnus: [0625A] hoc infligitur, illud sponte nascitur. Nam Aquila, Symmachus et Theodotio, aroc interpretati sunt, quod morbum regium intelligunt, cui contraria putantur vel sumpta in cibo, vel apposita corpori quaecunque sunt dulcia. Dei ergo potentia monstratur, dum per res noxias sanitas restituitur. Alii schim, apostema suspicantur, quando tumens corpus cocto et putrescente pure completur. Et juxta artem medicorum, omnis sanies siccioribus ficis atque contusis in cutis superficiem provocatur.

[n: (RAB.)] Datur signum ut sol decem gradibus revertatur, etc., *usque ad* et ogdoade viventibus per resurrectionem Christi vitae spatia pro vitae spatio protelentur.

[n: (ID.)] Quidam decem gradus linearum ad mysterium [0625B] Christi transferunt, etc., *usque ad* et omnem illam umbram legis veritatis radiis illustravit.

VERS. 12.-- *In illo.* [n: (ID.)] Supra legitur, etc., *usque ad* illum adorandum plus homine crediderunt.

[n: (RAB.)] Tradunt Hebraei, etc., *usque ad* ad notitiam hominum per factum pravi operis perduceretur.

[n: (ID.)] Hypocritae quoque post magnas virtutes decrescunt, quia celari in eisdem virtutibus nolunt: qui dum suasu malignorum spirituum jactantiae acquiescunt, quasi ostium quo diutius congregatum amittant hostibus pandunt, unde: *Tradidit in captivitatem virtutem eorum.* Gloriam suam Paulus testimonium conscientiae suae memorat, quia favorem alieni oris non appetit. Occultanda sunt ergo quae [0625C] agimus, ne hoc in hujus vitae itinere incaute portantes latrocinantium spiritum incursione perdamus.

[n: (ID.)] Tacet de quo verebatur offensam, quod ostenderat eis cuncta quae haberet in potestate sua, inter quae praecipua erat templi supellex.

VERS. 13.-- *Laetatus est autem in adventu eorum Ezechias.* [n: (ID.)] Verba Dierum de Ezechia aiunt. etc., *usque ad* ostenditque eis domum aromatum, etc.

*Domum aromatum, et aurum et argentum.* [n: (ID.)] Quidam sepulcra regum opinantur, quae aromatibus plena erant, quia corpora regum antiquitus unguentis condiebantur. Alii magis cellam aromatum in templo Domini fuisse intelligunt, ubi recondebantur odoriferae species, ex quibus fiebat thymiama quod in templo Domini offerebatur.

[0625D] *Non fuit verbum quod non monstraret eis Ezechias in,* etc. (quod apud Hebraeos pro re frequenter accipitur) *quod non ostenderit eis in domo sua, et in omni potestate sua.* Unde Dei ira justissima, quoniam non solum thesauros suos atque palatii, sed et templi ostendit, quod certe fuit potestatis ejus, de cujus valvis atrii laminas ante jam tulerat.

VERS. 14.-- *De terra longinqua venerunt.* [n: (RAB.)] Quasi dicat: Quanto terra longior unde venerunt, tanto ego gloriosior propter quem venerunt.

*Ad me de Babylone.* Debuerat dicere ad glorificandum Deum pro signi magnitudine.

VERS. 21.-- *Dormivitque Ezechias cum patribus,* etc. In Paralipomenis, dicitur quod sepultus est Ezechias [0626A] super sepulcra regum, quia ejus sepulcrum est excelsius fabricatum causa pietatis qua coluit Deum.

## CAPUT XXI.

[n: (RAB.)] Cujus tempore Isaias (ut tradunt Hebraei) lignea serra per medium serratus est, quia princeps Sodomorum appellavit eos, vertentes ei in crimen quod dixerat: *Vidi Dominum sedentem super solium excelsum [n: (Isa. VI)]*. Deo dicente: *Non videbit me homo et vivet [n: (Exod. XXXIII)]*.

[n: (ID.)] Manasses ad idola se convertit et abominationes. Locuto Deo vel Domino ad eum, attendere noluit; ideo victus ductus est in Babylonem, coangustatus oravit Dominum intente et egit poenitentiam valde, et exaudita est oratio ejus, reduxitque [0626B] eum in regnum suum, et cognovit Manasses quod Dominus ipse est Deus. Ergo post commissa scelera nullus de Dei misericordia desperet, sed magis per poenitentiam spem veniae habeat.

VERS. 24.-- *Josiam.* [n: (RAB.)] Josias omnem spurcitiam idolorum emendavit, et se in Dei cultu strenue exercuit, sicut de illo ante longe praedictum est per prophetam.

## CAPUT XXII.

VERS. 14.-- *In Secunda.* [n: (RAB.)] In Paralipomenis legitur de Ezechia, quod aedificavit omnem murum qui fuerat dissipatus, et forinsecus alterum murum; unde Sophonias: *Ululatus a Secunda.* Prophetissa ergo habitavit in Secunda, id est, in secundi muri parte.

## CAPUT XXIII.

[0626C]

VERS. 10.-- *Contaminavit. [n: (RAB. in lib. Reg., tom. III.)]* Josias Thopheth vel ossa mortuorum ibi (sicut in sequentibus locis fecisse legitur) vel alia quaelibet immunda dispergens, quatenus abominationi potius quam delectationi aptus omnibus qui aspicerent locus appareret.

*In convalle.* [n: (ID.)] Vallis Ennom est juxta murum Jerusalem contra orientem, etc., *usque ad* quia Thopheth dicitur latitudo.

VERS. 11.-- *Abstulit.* [n: (RAB.)] Judaei superstitionibus gentium se mancipaverant, qui inter caetera solent pingere vel facere simulacrum solis ut puerum imberbem, quia nullum per saecula senium incidit, [0626D] quotidie novo ortu natus. Cui currus et equos tribuunt, quia curru igneo et equis igneis Elias raptus est ad coelum, quod inter alia in pariete depictum vident, et vicinia nominis decipiuntur: Elios enim Graece sol dicitur.

VERS. 13.-- *Excelsa.* [n: (RAB.)] Dicit Scriptura loca in collibus posita frondentibus, in quibus vel daemonibus immolabant; vel Domino, locorum amoenitate illecti, contra interdictum, relicto altari quod erat in templo, illuc oblaturi confluebant: unde saepius in hoc libro dicitur de regibus minus perfectis: Verumtamen excelsa non abstulit.

*Quae aedificaverat.* [n: (ID.)] Hic ostenditur quod Salomon de admisso idololatriae scelere nunquam [0627A] perfecte poenituit: si enim vere poenituisset, sategisset ante omnia ut idola quae aedificaverat de civitate tollerentur: et non in scandalum stultorum, quae ipse cum esset sapientissimus erronea fecerat, quasi sapienter facta relinqueret.

*Et Chamos.* [n: (RAB.)] Alibi legitur quod aedificavit Salomon fanum Chamos in monte, qui est contra Jerusalem. Sed non est contrarium; quia mons iste in tanta erat urbis vicinia, ut ad ipsam pertinere, ipsamque sordibus, quae in eo congerebantur, contaminare videretur.

*Offensioni Moab.* [n: (ID.)] Idola dicuntur offensio, quia vel illis offenditur Deus, vel offensionem et ruinam suis afferunt cultoribus.

VERS. 16.-- *Tulit ossa,* etc. Josias ossa mortuorum [0627B] cremari super altare jussit, quia profana fuerunt eorum sacrificia, et per errorem idololatriae non solum pecora daemonibus offerebant, sed et seipsos in potestatem daemonum tradiderunt: quia justo Dei judicio simul cum altari quod idolis fabricaverant, dissipandi erant. Mystice, qui diaboli servitio mancipati, vitam sacrilegam temporaliter finiunt, aeternis cruciatibus consumentur, Deo retribuente secundum merita

VERS. 21.-- *Facite phase.* [n: (RAB.)] Josias typum tenet Salvatoris, etc., *usque ad: et orietur vobis timentibus sol justitiae.*

*Nec enim factum est phase tale,* etc. Quia, ablatis figuris in die judicii, transibunt sancti de morte ad vitam, sicque in conspectu conditoris sui gaudebunt, [0627C] *quia videbitur Deus Deorum in Sion.*

[n: (RAB.)] Quod Josias, ejectis idolis de terra, pythonibus, ariolis et omnibus immunditiis, Domini phase celebrasse legitur, moraliter docet ut primo purgemus terram cordis a vitiis, ut servire possimus Deo, sicque gratum Domino celebremus pascha: *Non utique in fermento malitiae et nequitiae, sed in azymis sinceritatis et veritatis [n: (I Cor. V)]*.

[n: (ID.)] Josias vulneratus est in campo Mageddo, unde et statim mortuus est. Luxitque eum populus multum, Jeremias maxime. Tunc enim dicitur ita lamentasse: Quomodo sedet sola civitas! De hoc planctu dicitur: Et erit planctus in Jerusalem, sicut planctus Adremon, quod nomen est regis, qui tunc regnabat in Charchamis, in cujus auxilium Josias venerat [0627D] adversus Nechao regem Aegypti.

[n: (ID.)] Interfectio Josiae a Pharaone Nechao, facta in Mageddo, significat persecutionem antiqui hostis adversus praedicatores, quos per invidiam neci tradere molitur, et auferre de terra Ecclesiae conatur: quatenus facilius totam plebem dissipare possit. Pharao dissipans, Nechao percussio, Mageddo de tentatione. Permissus quippe diabolus consurgere adversus sanctos, hic totis viribus certat, quatenus tentando gregem Domini percutiens dissipet, eosque primum auferat quorum solatio adjuti contra hostem dimicare debuerant.

VERS. 30.-- *Joachaz filium Josiae.* [n: (ID.)] Alio nomine Sellum dicitur, sed quia perversissimus fuit, [0628A] parvo tempore regnavit, nam Nechao vinxit eum, eo quod populus contra suam voluntatem constituisset eum regem, et duxit illum in Aegyptum.

[n: (ID.)] Joachaz retentus significat malos doctores, quos populus terrae, scilicet terrenae cupiditati dediti, consentientes vitiis suis praelatos eligunt, quos Pharao in Rebla vinxit, cum diabolus per multitudinem adulatorum enervans decipit corda praelatorum, sicque in spiritualis Aegypti vinctos catenis peccatorum tenebrosam mergit abyssum.

VERS. 35.-- *Argentum autem et aurum dedit,* etc. [n: (ID.)] Malignus censum servitii sui populo carnali expetit, ut tam sensu quam eloquio, ejus per omnia parati sint obsequio. Joachim praecepto regis censum exigit, quia diabolus per sibi deditos magistros, ab unoquoque [0628B] exigit secundum vires suas peccati censum solvere, sicque in nequiter praelatis quotidie praeparat perditionem subjectis.

## CAPUT XXIV.

[n: (RAB.)] Cum semel quis quilibet se manciparit vitio, etc., *usque ad* et adjutorium a Deo imploret.

[n: (RAB.)] Hunc refert Josephus a Nabuchodonosor interfectum, et ante muros Jerusalem projectum et insepultum, de quo praedictum fuerat: *Sepultura asini sepelietur [n: (Jer. XXII)]*.

*Regnavitque Joachim,* etc. [n: (ID.)] Nomen Joachim aliter scribitur in designatione patris, qui et Eliacim: aliter cum filius significatur, qui et Jechonias, nam cum patrem signat per *k* et *m* scribitur: cum vero filium [0628C] per *ch* et *n* scribitur.

VERS. 8.-- *Jerusalem. [n: (BEDA in lib. Reg., quaest. 30, tom. II.)]* Jerusalem et terra Israel, etc., *usque ad* id est, scientia spiritualis ad peccatorum opera convertitur.

VERS. 14.-- *[n: (ID., ibid.)] Artificem et inclusorem, nihilque relictum est, exceptis pauperibus populi terrae. [n: (RAB. ex Bed., ibid.)]* Quod supra populo Israel Philisthiim regnantes fecisse narrantur, cum dicitur: *Faber ferrarius non inveniebatur in omni terra Israel, caverant enim Philisthiim, ne forte facerent Hebraei gladium aut lanceam ad repugnandum [n: (I Reg. XIII)]*, ita nunc Chaldaei satagunt, ut nullus in ea remaneat artifex et inclusor, qui diruta urbis moenia componere possit vel resarcire

[0628D] [n: (RAB.)] Mali sunt rectores, qui munere et dono divino abutuntur, et falso sibi nomen justitiae usurpant. Matthathia vel Matthanias enim interpretatur munus sive donum: Sedecias justus Dominus. Undecim annis regnavit, quia transgressor legis fuit, quae significatur denario, numero. Novenarius, qui minus habet denario imperfectionem legis significat, sicut undenarius transgressionem. Recte ergo Nabuchodonosor in nono anno regni Sedeciae obsedit civitatem mense decimo, et decima die mensis: quia mali pastores, cum decalogi mandata, quae scientia tenent, opere et doctrina perficere negligunt, necesse est ut plebem sibi commissam antiquus hostis cum suo exercitu obsidione circumdet, et munitione [0629A] erroris ac vitiorum constructa claudat, vallando civitatem: sicque fames in civitate praevaleat, fames utique verbi Dei cum non expenditur panis doctrinae populo terrae.

## CAPUT XXV

VERS. 4.-- *Et interrupta est,* etc. [n: (RAB.)] Interrupta quidem per tentationes varias daemonum custodia populorum, etc., *usque ad* qui pravo usu et iniquitatis suae multitudine gravatur.

VERS. 8.-- *Mense quinto.* [n: (RAB.)] Congruit temporis ordo cum ratione vindictae. Mense quinto vastata est civitas, quae Pentateuchum legis servare despexit, et septima die mensis, quia sabbati requiem non custodivit, et contraria praeceptis Dei [0629B] egit, frustra sibi blandiens de securitate pro sanctorum locorum habitatione.

[n: (ID.)] *Venit Nabuzardan,* qui interpretatur ventilabrum, sive prophetia alieni judicii, etc., *usque ad* sed spinae magis et tribuli vitiorum excrescant.

VERS. 13.-- *Columnas autem aereas quae,* etc. [n: (ID.)] Et bases intelligimus doctores, qui sonoritate praedicationis et fidei firmitate debuerunt alios sustentare. Mare aeneum baptismi lavacrum, vel compunctionem lacrymarum. Haec quidem omnia Chaldaei spirituales per inertiam magistrorum, et de domo Domini auferre nituntur, et confringere.

VERS. 14.-- *Ollas quoque.* [n: (ID.)] Quia diversa officia in ecclesiasticis ordinibus de Dei servitio auferentes in suum usum nequissimum verterunt.

[0629C]VERS. 15.-- *Thuribula et phialas.* Cum orationem qua divinitas placari potuit, et poculum verbi quo lassi refocillari debuerant impediendo subvertunt.

[n: (ID.)] Quia tam sensum pretiosum, quam eloquii venustatem, hostis nequam de domo Domini auferre molitur, et secum in confusionem ducere.

VERS. 18.-- *Tulit quoque.* [n: (ID.)] Non solum populares, sed et fortes et principes in Ecclesia diabolus decipere et peccatores captivare satagit, unde in Job [0629D] de ipso: *Escae ejus electae sunt [n: (Job XXXIII)]*.

*ulit Saraiam,* qui interpretatur vinctus, *sacerdotem [0630A] primum,* cum primum Ecclesiae ordinem, qui in episcopis est, amore voluptatis terrenae vitiorum catena constringit. Similiter *Sophoniam,* qui interpretatur absconditus, *sacerdotem secundum,* cum secundi ordinis viros, id est presbyteros (qui talentum verbi in terra fodientes absconderant) in suum dominium subigit. *Et tres inani,* qui ostium fidei aperire debuerant, et tenentes clavem scientiae nec ipsi introierunt, nec alios introire permiserunt. Eunuchus significat fatuas virgines, quae vasa oleo vacua in manibus tenebant, continentes se a coitu corporali, nec tamen oleum gratiae et misericordiae in pectore suo habere volebant. Qui frustra super bellatores constituuntur cum arrogantiam non praecaveant. *Quinque viros de his qui steterant coram rege* [0630B] [n: (Matth. V)], id est, illos qui quinque sensibus corporis voluptati servientes, regi vitiorum semper assistebant.

*Sopher principem.* [n: (ID.)] Interpretatur dissipans vel dividens: significans eos, qui rudes in Ecclesia, quos ad militiam Christi nutrire debuerant, pravis exemplis dissipans, a coetu fidelium per errorem sequestrant. *Et sexaginta viros e vulgo,* id est, stultos operatores, qui merito e vulgo, quia divina consilia discere et factis implere neglexerant.

*Et sexaginta viros.* [n: (ID.)] Hos omnes Nabuzardan duxit ad regem Babylonis, et interfecti sunt, quia diabolus praedam quam ab Ecclesia evellit, ad perpetuae mortis interfectionem perducere ambit: quos percutit rex confusionis in Reblatha, hoc est in multitudine [0630C] scelerum, et amore voluptatum.

[n: (ID.)] Cum illi qui confessionem nominis Dei in Ecclesia videbantur habere, per scelera multiplicia de terra viventium translati in regnum confusionis et erroris abducuntur, etc., *usque ad* et vultum Conditoris nostri per saecula contemplari.

VERS. 23.-- *Et Saraia.* Filius Saraiae sacerdotis reservatus est, et pater occisus. Ex quo in captivitate postea natus est Jesus sacerdos magnus, qui [0630D] reduxit populum cum Zorobabel.

english:
## CHAPTER ONE.

[0611A]

VERS. 2.--[n: (RAB.)] *And Ochozias fell.* The house of Ochozias is the Synagogue, which was hedged about on every side by the precepts of the law as by the lattices of an upper chamber. But as Ochozias, falling through the lattices by which he ought to have been guarded, ran into an exceeding sickness, so also the Jew, going beyond the keeping of the law, fell into a hopeless languor of sins. And there, because he forsook the protection of God, he found no remedy of salvation. For he fled, like an impious king, to false gods, and therefore he is rebuked by the mouth of the prophet, and his death is foretold as near at hand. Ochozias signifies above all the chief men of the Jews, who, given over to vices, persecute the truth; whence: *The chief men and the Pharisees sent officers to apprehend Jesus,* etc. [n: (Joan. VII)].

[0611B]VERS. 9.-- *And he sent to him a captain of fifty, and fifty men.* [n: (RAB.)] The captain of fifty is the confession of penance, by which the remission of sins is declared. The Jews therefore, unwilling that Christ should be God, nor the prince of penance, say to him: Thou art not yet fifty years old, and hast thou seen Abraham? and they are burned in the fire to come. The third captain of fifty, because, being converted to the faith of the Trinity, he acknowledged the sacrament of penance, deserved pardon.

## CHAPTER II.

VERS. 2.-- *It came to pass. [n: (RAB. in lib. Reg., t. III.)]* A whirlwind, that is, a most violent wind, etc., *as far as* The Lord was taken up, neither begetting by intercourse nor begotten.

[0611C]VERS. 9.-- *Let it be in.* Elias was mightily strong in the spirit of prophecy and in the working of miracles, the twofold grace, therefore, which Elisaeus knew to flourish in his master, he asked to be granted to himself. Whence it is plain that he asked not to be a disciple above his master. [n: (RAB.)] Having received from the Lord confidence in asking, the Church asks for the Spirit of Christ, and because she has need of the remission of sins, of which Christ had no need, and of the gift of the virtues which Christ out of his fullness bestows through the Holy Spirit, *who ascending on high, led captivity captive, gave gifts to men [n: (Ephes. IV)]*, to those, namely, who place their hope in him. Hence it is that he says:

VERS. 10.-- *If thou shalt see.* That is, if thou shalt open the eyes of faith, and shalt faithfully believe, together with the passion and the resurrection, my ascension also, thou shalt obtain the [0611D] effect of thy petition.

VERS. 13.-- *The mantle.* [n: (RAB.)] It is the Incarnation, through which he broke asunder the river of death and prepared for us a passage to life, this Elisaeus retained after the passing of Elias, because the Church kept the faith of the Incarnation after the ascension of Christ, through which she strives to pass over the waves of the present [0612A] life; but as Elisaeus did not divide the waters except when the name of Elias had been invoked, so the Church cannot do any works of power except through the invocation of the name of Christ. For it is God who worketh in us both to will and to accomplish.

VERS. 17.-- *Send ye.* [n: (ISID.)] Salt, that is, wisdom set in an earthen vessel, that is, in the human body, heals the waters, that is, makes the peoples fruitful with the sweetness of love and of good works through the incarnation of Christ.

VERS. 23.-- *And he went up.* [n: (ISID.)] Elisaeus, the salvation of God. He it is who is called Saviour, at whom the Jews mock, because in the place of Calvary he was to ascend the cross; but Christ, after he ascended into the heavens, as Elisaeus went up into Bethel, that is, into the house of God, in the forty-second year sent two bears out of the woods [0612B] of the Gentiles, namely Vespasian and Titus, who cast them down with a cruel slaughter, and there their blood was poured out where they had hanged the Lord.

## CHAPTER III.

[n: (RAB.)] The three kings warring against Moab are the rulers of the faithful, who through faith in the Trinity contend with spiritual arms against the prince of the world and his people, that is, against philosophers, heretics, schismatics, and all the wicked. Moab is interpreted "of the father", it suits those to whom the Lord said: *You are of your father the devil [n: (Joan. VIII)]*. These set themselves against the Church with threats, with persecutions, and with guile: but through Christ, who is the head of Christians, they are put to flight.

VERS. 16.-- *Make ye.* [n: (RAB.)] The prophet took counsel by a miracle for the people wearied [0612C] with thirst, and the words of prophecy furnish counsel to the faithful, in what manner they may refresh the mind with spiritual doctrine.

[n: (ID.)] He makes a ditch in the bed of the torrent who seeks out the deep mysteries in the Scriptures. And these are filled with water without rain and without wind; because often, without human comfort, the divine power confers wisdom upon those who search it out. Whence John says: *You have no need that any man teach you, but as his unction teacheth you of all things,* etc. [n: (I Joan. II)]. Whence: *Men and beasts shall drink [n: (Joan. III)]*, that is, they shall receive doctrine, the clever and the simple

VERS. 18.-- *And this is a small thing.* [n: (ID.)] For it is not enough for the servants of God to know hidden mysteries: nay rather, they ought also to preach them to others, and to refute the gainsayers, to whom [0612D] a sure victory over the enemy is promised, that they may strike every city.

VERS. 19.-- *The city.* [n: (RAB.)] The city is worldly prudence, in which philosophers and heretics trust, this is overthrown by the preachers.

*The tree.* [n: (ID.)] Not that which bears fruit, but the death-bearing [0613A] which, cut down at the scrutiny to follow, shall become fodder for the eternal fire. The fountains of waters are stopped up, when the heresiarchs with their followers are condemned by catholics. The goodly fields are covered with stones, when the comeliness of heretical and philosophical speech is buried under the weight of anathema. There remain only walls of clay, that is, false reasonings, which by the slingers, that is, by holy preachers, are brought to nothing.

[n: (RAB.)] So the philosophers, esteeming the word to be folly, deride the passion of Christ, and count the martyrdom of the Church madness.

## CHAPTER IV.

VERS. 1.-- *A woman,* etc. [n: (RAB.)] Holy Church is the mother of two peoples, that is, of the Jewish and of the Gentile, [0613B] etc., *as far as* For Abraham and Sara received three men and fed them.

VERS. 18.-- *And the child grew.* [n: (RAB.)] So the people of Israel, after it had grown up in Egypt, and, led out by Moses into the desert, had heard the voice of the Lord, when it ought to have been enlightened by the light of the judgment given, running back at once in mind to idolatry, died.

VERS. 29.-- *And he said.* [n: (ID.)] While the Lord, etc., *as far as* through the spirit of love the boy returned to life.

VERS. 38.-- *The sons of the prophets.* That is, of the preachers who walk in the law of the Lord, and search out his testimonies, they live always in the presence of the Saviour.

VERS. 39.-- *He cut.* [n: (RAB.)] He who, intent upon the letter of the law or given to the study of philosophy, taking bitterness from [0613C] the law or what is death-bearing from the philosophers, mingles it with the truth of the Gospel, and cooking such a pottage in the pot of the heart, prepares this teaching for his hearers. For the Apostle says: *The letter killeth, but the spirit quickeneth [n: (II Cor. III)]*. And: *The prudence of the flesh is death; but the prudence of the spirit, life [n: (Rom. VIII)]*. The faithful, perceiving this, cry out that there is death in the pot; but meal is put into the pot, when spiritual knowledge is brought into such a seasoning, that, the bitterness being shut out, the food may become wholesome.

VERS. 42.-- *And a man.* [n: (RAB.)] The man is the company of the fathers: who is of Baalalisa, because he keeps the number three in the confession of the Trinity. For Baalalisa is interpreted "having a third." This man offers to the man of God loaves of the firstfruits; when, inspired by his grace, he offers [0613D] to the Redeemer books composed concerning the origin of creatures. He offers new corn in his scrip; when he brings forth the New Testament in the writings of the Gospel and of the apostles. Our Elisaeus bids his ministers, that is, the preachers, dispense these things to the faithful, and bring forth out of their treasure new things and old, which mystery we read in the Gospel in the breaking of the five and of the seven loaves, where, when the multitudes had been filled, they gathered twelve baskets, or seven hampers, of fragments, because no one grasps the sacraments of Scripture in all their parts, since, when he has been filled, there will be left over to him according to the word of the Lord.

## CHAPTER V.

VERS. 1.-- *Naaman,* etc. [n: (RAB.)] He signifies the Gentiles [0614A] who bear rule by valour in war and enjoy the beauty of things. Whence Naaman is interpreted "comeliness" or "their commotion": a man valiant and rich, but a leper; because although through the power of his kingdom and the abundance of his goods he seemed to hold dominion: yet through the error of idolatry he appeared foul with leprosy.

VERS. 2.-- *And out of Syria.* [n: (ID.)] Robbers out of Syria, etc., *as far as* as in the Gospel the prince of the priests did.

[n: (ID.)] And the Lord *whom he foreknew, them he also called,* etc. The Gentile people coming to the house of Elisaeus, etc., *as far as* because the baptized must be confirmed by the partaking of the Lord's body.

VERS. 17.-- *I will take a burden.* [n: (ID.)] Naaman carried away with him a part of the holy land, that he might set it in the temple of the idols, [0614B] and standing upon it might adore the Lord, whose the land was, lest he should offend his own lord if he did not adore together with him.

VERS. 20.-- *Giezi.* [n: (ID.)] A precipice, etc., *as far as* this is the dog returned to its vomit.

## CHAPTER VI.

VERS. 5.-- *And it happened.* [n: (RAB.)] When the presence of Christ, working through the body, was cutting down the impious Jews like unfruitful trees; whence: *Behold the axe is laid to the root of the tree.* [var: Vulg. Matt. 3:10 and Luke 3:9 *Jam enim securis ad radicem arborum posita est*, "For now the axe is laid to the root of the trees"] From them, the passion intervening, the body itself does service [cj: *deservit*; read *deseruit*, "forsook"]: it went down into the deep, in that, laid in the sepulchre, it rose again as to the haft, the spirit returning.

[n: (ID.)] Great care must be taken lest the understanding grow numb in idleness, [0614C] lest in the exercise of work it vanish away through the vice of elation.

[n: (GREG.)] The iron in the haft is the understanding in the heart: by this the woods are cut down, when they that act perversely are rebuked. And while this is done loosely, while the fall of vainglory is not shunned; the iron is lost in the water, because out of a dissolute work the understanding is made foolish, which is given for this end, that it may be restored before the eyes of the giver out of good action, whence there follows: *This very thing.* But the elect, if ever they offend, return swiftly to the heart, and pursue their fault with tears, whence: *Alas, alas,* etc. They who weep look carefully not only at the evils they have committed, but also at the good things they ought to have rendered out of the gift received, and this is: *Alas, alas, alas, and this I had borrowed;* as if he should say: That I lost through the looseness [0614D] of negligence which I received of the Redeemer's grace, that I might render it again through good works: but God never forsakes the mind which truly acknowledges itself in its sins. Whence Elisaeus sent the wood down, and brought the iron to the surface, because the Redeemer humbles the heart of the sinner, and restores the understanding which he had lost. Whence in another translation it is said: *That he broke the wood and cast it in, and so took up the iron.* To break the wood is to bruise the heart from elation, to cast it to the depths, to humble it by the thought of its own infirmity. Straightway the iron returned, because the understanding runs back to the use of its former exercise.

VERS. 14.-- *And when they were come.* [n: (ID.)] He who, trusting in the arms of wickedness, prepares ambushes for the servants of Christ, [0615A] blinded by the night of perfidy, wages war against the Church.

VERS. 15.-- *Alas, alas,* etc. [n: (GREG.)] Here he marks those who through faint-heartedness fear bodily punishments.

VERS. 16.-- *Fear ye not.* [var: Vulg. 4 Kings 6:16 *Noli timere*, in the singular] Fear ye not them who kill the body, and after that have no more what they may do to you.

*There are more.* [n: (ID.)] I can ask my Father, and he will give me more than twelve legions of angels.

*Lord, open.* [n: (ID.)] It is very needful that our Elisaeus open the eyes of the heart to consider, that all who trust in him shall not be confounded.

VERS. 18.-- *Strike.* [n: (ID.)] It is good that the eye [0615B] which scandalizes be plucked out, that the gaze of pride and of malice may be stopped up, and the eye of sound faith and of simplicity be opened.

[n: (RAB.)]. After Elisaeus had led the enemies into Samaria, he did not suffer them to be slain, but preparing refreshment for them, he sent them away in peace. And Saul, long kicking against the goad, the Lord first blinded, and then enriched with spiritual knowledge. And he commanded us thus: *Love your enemies, and do good to them that hate you [n: (Luc. VI)]*.

VERS. 24.-- *He gathered together.* [n: (RAB.)] Benadad and his army are the devil and the wicked, namely pagans, Jews, and heretics, whom he stirs up to wage war against the Church. By such is the people of God afflicted, which is set in Samaria, that is, in the keeping of the law: and there comes a famine, [0615C] when it is not permitted to the teachers to preach the word of God. But when Elisaeus reveals it, that is, when the Redeemer makes it known through the Gospel, the salvation which is far from sinners is known to be near to them that fear God. For the Lord says: *To-morrow a bushel,* etc. A bushel of fine flour is the perfect measure of the divine wisdom which is in the New Testament. Two bushels of barley are the knowledge of the law and of the prophets, which are bought for one stater, that is, for the catholic faith, in the gate of Samaria, that is, in the apostolic preaching, through which entrance is made into the Church. For when the whirlwind of persecution which is made to-day has ceased, the Lord will give to-morrow, that is, in the time to come, tranquillity, that the preaching may be perfectly accomplished.

VERS. 25.-- *And there was a famine,* etc. [n: (AUG., serm. 211, de temp.)] While the wicked nation departs from the worship of God, [0615D] it is straitened with a dreadful famine, and troubled with a just necessity. Why, O most wretched one, dost thou suffer famine? Why art thou torn with so great want? The penalty of famine grows daily, because daily the guilt too grows. The scourges persist, because in the people the offences too persist. Henceforth shun sins, restrain thy offences, turn to God, leave the idol: then thou shalt be able to overcome thine enemies by the divine help. Nor shall any one be able to hurt thee further, if, wickedness being condemned, the divine worship shall have sprouted in thee. Ah, the wickedness! The sinful people feeds on dreadful corpses and on the dung of doves, nor does it seek the worship of God. Famine and necessity demand defiled flesh and dreadful food; and still hardness worships the thing it has fashioned. Natural affection is turned into food, the offspring received is changed [0616A] into fodder. The murder of kin is done before men come to the deadly banquet. Innocent blood is poured out, that the raging hunger of the parents may be fattened.

## CHAPTER VII.

VERS. 3.-- *Four,* etc. [n: (RAB. in lib. Reg., tom. III.)] They are lepers, etc., *as far as* that they may preach the truth of faith in the four parts of the world.

VERS. 17.-- *Now.* The captain holds the type of the Scribes and Pharisees, to whom the Truth says: *Woe to you, Scribes and Pharisees, hypocrites, who shut the kingdom of heaven before men: for you yourselves enter not in, nor do you suffer them that are going in to enter [n: (Matth. XXIII)]*. Whom the crowd trod down in the gate, because he hindered the step of those entering unto faith: whence, deservedly trodden down, that is, condemned by the scrutiny of the just judge, he shall be sent [0616B] into everlasting darkness.

## CHAPTER VIII.

VERS. 7.-- *Benedab, king of Syria,* etc. When the king of the Syrians had come into Damascus, and had learned that the Divinity had sent fear and flight upon him and upon his army, and that it had not been brought about by an invasion of enemies, being exceedingly afflicted in that he had God so angered against him, he fell into a sickness.

## CHAPTER IX.

VERS. 1.-- *Go. [n: (RAB. in lib. Reg., tom. III.)]* It marks out the sovereignty of the Gentiles, which the Lord appointed that it should destroy with vengeance alike the sacrilegious city, which slew the prophets and the Lord of the prophets, and persecuted his apostles, and should overthrow the priesthood which it had emptily held after Christ, [0616C] and should cast down the temple, and moreover should hurl the impious Synagogue, which always thirsted for the blood of the saints, from the summit of the kingdom, and should slay its rulers.

VERS. 29.-- *And he reigned.* [n: (RAB.)] It is said of Ochozias, etc., *as far as* and he reigned one year.

## CHAPTER X.

VERS. 15.-- *Is thy heart,* etc. Hence therefore it is plain that even among the tribes there were certain men endowed with piety, for whose sake the Lord bore care of the others also.

## CHAPTER XI.

VERS. 1.-- *But Athalia.* [n: (RAB.)] Athalia, who strove to extinguish the seed of David, expresses the impiety of the Synagogue, which against the seed of David, that is, of Christ, [0616D] was a lier in wait. Which once seemed to reign, when it kept the ceremonies of the law after a temporal manner. For Athalia is interpreted "the temporal one of the Lord." But by the vigour of Josabeth, who is interpreted "the fullness of the Lord," that is, of the Church, in which are true delights, Joas is preserved, that is, "the memory of the Lord." Christ, namely, in whom is the memory of the name of the Lord, lest he be slain through the cruelty of the raging enemy in the hearts of the elect. Rather is he nourished in the house of Joiada, which sounds "beloved of the Lord," of whom the Father says: *This is my beloved Son [n: (Matth. III)]*, whose house is holy Church, where, abiding in the holy faith of the elect, he daily makes increase of his body, until in the time of judgment he shall lift up the sceptre of the kingdom and his power against those [0617A] who thought to press him down, and shall have consigned the murderess of the saints to eternal punishments.

VERS. 4.-- *And in the seventh year Joiada the high priest sent,* etc. There were four and twenty courses of priests, of levites, and of doorkeepers, and they had as many high priests, who severally succeeded one another in order through as many weeks, each having under him four and twenty priests and as many levites, and doorkeepers of the same number. So when a new high priest entered upon the office on the sabbath with a new band of priests, of levites, and of doorkeepers, that high priest with his own band, who had ministered through the week now past, returned home after the sabbath to his wife, for as long as they ministered they ceased from conjugal work, abiding in the porches about the house of the Lord until the sabbath. [0617B] But then the high priest, because of the need of increasing the force, both kept back those who had completed their week, and received those who were about to fulfil theirs. He also gathered other levites out of the cities, and the chiefs of families, whom, being about to bring forth the king's son, he divided upon this plan, that those who had fulfilled the sabbath should stand armed about the king in the inner places of the court. Those who had come for the sabbath should watch the king's house, that is, the palace, and the gate of the shield-bearers, through which the descent was made from the temple to the palace. The rest of the multitude should keep the outer doors of the courts against the fury of the queen, if she should attempt anything: afterwards he brought forth the king out of the house of the Lord where he had been hidden, and they came by the way of the gate of the shield-bearers into the palace, and he sat upon the throne of the kings.

[0617C]VERS. 6.-- *At the gate.* [n: (RAB.)] The gate Sur and the house Messa (which are named together with the gate of the shield-bearers) seem to be in the palace.

*Of the shield-bearers, and you shall keep the watches of the house.* [n: (ID.)] The shield-bearers were the guardians of the king, keeping the vestibule of the palace.

VERS. 12.-- *And he put upon him the diadem and the testimony.* [n: (ID.)] In the book of Days more openly: *And they put upon him the diadem, and gave into his hand the law to be held.* And it was assuredly of saving prudence that, after the slaying of the tyrannical queen, to the king's son succeeding to the kingdom, together with the very habit of royalty, the discipline of the law of God should be committed to be kept: and that he who saw himself set over the people to rule it should remember that he himself ought to be made subject, to be ruled by the divine laws.

[0617D]VERS. 17.-- *Joiada therefore made a covenant between the Lord,* etc. In the Paralipomenon, *between himself:* because he set himself in the place of the king and of God, whose minister he was; whence Joiada: he is interpreted "acknowledging the Lord" or "loving him": because he taught men to know and to love the Lord. He made a covenant between the Lord and the king and the people, that the king and the people should serve the Lord: he made one between the king and the people, that the people should deal faithfully toward the king, and the king should rule the people with justice.

## CHAPTER XII.

[n: (RAB.)] Our king commands that the teachers receive all the money of spiritual knowledge or of good examples which is brought in by the just who pass by into the treasury [0618A] of the Lord, or that the offices of the preachers be applied to the repairing of the spiritual temple, that there they may restore whatsoever they find torn through error or through vices, lest perchance through the negligence of the masters the multitude of hearers perish.

VERS. 5.-- *The repairs.* [n: (ID.)] He speaks of the ruins of the house of the Lord, that what had begun to fall might be propped up. For it is read in the Paralipomenon that Athalia and her sons, that is, the priests of the idols, since it is read that she had no son, destroyed the house of the Lord, and of the hallowed things made Baal.

VERS. 6.-- *Therefore until.* [n: (ID.)] Before the coming of Christ, although the doctrine of the law was in the Jewish nation, yet through the negligence of the teachers it was corrupted in many things, until he himself should come who gave the law, and through [0618B] faith in the holy Trinity should teach that the decalogue in the writings of Moses and of the prophets was to be kept spiritually.

VERS. 7.-- *Restore it for the repairing of the temple,* etc. [n: (ID.)] The Lord says to the teachers of the Gospel: *Preach the Gospel to every creature, heal the sick, raise the dead, cleanse the lepers; freely have you received, freely give [n: (Marc. XVI)]*.

VERS. 9.-- *And he took.* [n: (ID.)] Our high priest, who offered himself a victim to God, set one treasury, that is, made one catholic Church, in which he opened a hole above, because he prepared thence a passage to the heavens.

*And he set it.* [n: (ID.)] The altar is the body of the Lord, beside which the treasury stands, when the Church is joined to Christ, at the right hand of those entering the house. Because they who enter the Church through faith purpose to attain to [0618C] the eternal blessedness which the right hand signifies. Thither therefore the priests who keep the doors of the temple send all the money which is brought to the temple, when the preachers who guard the entrance of faith offer the vows of the faithful in words and works: and in the Church duly commend them to God with prayers.

VERS. 10.-- *The king's scribe,* etc. [n: (ID.)] They are the highest teachers, who gave out the money collected according to number and measure to those who were set over the workmen and the masons, that is, to the dispensers of the word of God, who gave the measure of the evangelical wheat to their fellow-servants, to those who labour in the house of the Lord and set the works of the virtues in order in the divine building.

[n: (ID.)] The apostles, whom the divine election appointed princes in the Church, scattered through their disciples the seeds of the word through [0618D] the whole world, that they might set over their hearers workmen fit for the will of God, of whom some wrought the timbers, when they were zealous to prepare themselves and those obedient to them as fruit-bearing timbers in the house of the Lord. Others made the repairs of the temple, when they rebuilt those things which had been broken through heresy and schisms; others hewed the stones, when they strongly rebuked the hard of heart and the unbelieving, so that the repairing was fulfilled in all those things which needed outlay for the fortifying of the house of the Lord, according to that word: *And to every one of you is given grace according to the measure of the giving of Christ [n: (Ephes. IV)]*. [var: Vulg. Eph. 4:7 *Unicuique autem nostrum*, "to every one of us"]

VERS. 13.-- *But nevertheless they were not made.* [n: (ID.)] One method there ought to be of forming vessels for the ministry [0619A] of the Lord, another of preparing timbers and stones for the building of the house, because one doctrine there ought to be by which the untaught are steeped in faith, and another by which those already perfect are instructed unto the fullness of knowledge. The vessels of the Lord are they who are now fit to receive the divine gifts, and are apt for the ministry of God.

*They were not made.* In the Paralipomenon. *When they had completed all the works, they brought before the king and Joiada the remaining part of the money, whereof the vessels of the temple were made.* It is not contrary, because the vessels for the ministry of the temple were not made of the same money which was offered by the people for the repairing of the house of the Lord, but of the remaining part of the money, which had been gathered also in other donations.

*And the fleshhooks,* etc. [n: (RAB.)] The teachers, whose office [0619B] it is to distribute the body and blood of the Lord to believers, to deny it to unbelievers, and moreover to deal out to each, as is fitting, the spiritual nourishment of the word: because there are among the words of God things which he has vouchsafed to reveal to our lowliness, and there are others which pass beyond the measure of our capacity.

*The censers.* [n: (ID.)] They are those who offer to God a clean prayer out of a pure conscience and unfeigned faith, and say: *Let my prayer be directed as incense in thy sight [n: (Psal. CXL)]*.

*The trumpets, every vessel,* etc. [n: (ID.)] The teachers, who send forth through the whole world the voice of evangelical preaching, whence: *Lift up thy voice like a trumpet [n: (Isa. LVIII)]*.

VERS. 15.-- *And there was no reckoning made with all these,* etc. [var: Vulg. 4 Kings 12:15 *iis hominibus*, "with those men"] [n: (ID.)] They were so religious that no man doubted that they [0619C] handled the money of God without fraud. Whence it is plain with how great discretion they have need who dispense to their fellow-servants the money of the word of God, of which an account is to be rendered, that these may be found no less faithful in spiritual things than those in bodily.

VERS. 16.-- *But the money for a trespass,* etc. [n: (ID.)] Here it is shown that the confession of sins and penance is to be carried through not by each man's own judgment, but by that of the priests, whose office it is to discern between clean and unclean, and to judge the stain of leprosy.

## CHAPTER XIII.

VERS. 14.-- *And Elisaeus.* [n: (RAB.)] Our Redeemer bids the rulers of the Church clothe themselves with spiritual arms, and fight against the ancient enemy. [0619D] The bow is the sacred word, which consists of both Testaments as of horn and string. For by the Old Testament the horn is figured, because of its hardness; but by the New, which was made when the Lord was incarnate, the string is figured: and while the string is drawn, the horn is bent, because when the New Testament is examined, the Old is bent from its own stiffness to spiritual understanding. The arrows are the words which the teachers put forth. We therefore, when we weigh the sayings of Holy Scripture, bend the bow; when we give the words of doctrine, we send forth the arrows.

VERS. 16.-- *He put over.* [n: (ID.)] By his own examples the Lord directs and strengthens the actions of the teachers.

VERS. 17.-- *Open the window.* [n: (ID.)] With the light of knowledge [0620A] he exhorts his own to be first enlightened, and so to send forth the darts of words.

*The arrow.* [n: (ID.)] Holy preaching is the most certain slaying of spiritual enemies, if it is carried on perseveringly, whence the teacher ought not, for covetousness, to neglect the care of souls, but rather through piety to press forward to eternal rest, which Aphec signifies: for it is interpreted: "he will hold" or "he will lay hold," whence the Apostle, having enumerated the vices, added: *But thou, man of God, fly these things, and pursue justice and piety, and lay hold on eternal life [n: (I Tim. VI)]*.

VERS. 18.-- *Take. And when he had.* [n: (ID.)] It is enjoined upon the teachers with the dart of preaching the earth, etc., *as far as Faith without works is dead.*

[n: (RAB.)] The resurrection of the corpse, etc., *as far as* and [0620B] to have place there rather than here.

## CHAPTER XIV.

VERS. 1.-- *In the second year. And he did. [n: (RAB., in lib. Reg., tom. III.)]* Amasias did what was good in the sight of the Lord, but not with a perfect heart: for he did good works which please God, but not with a perfect heart, because he displayed them under a feigned appearance before men, and so before God they were not accepted.

VERS. 7.-- *In the valley.* [n: (ID.)] It was at the Valley of the Saltpits where they made salt. Either by the mud of the brine being cut away and dried and burned; or by the salt waters of the wells being boiled, and brought by cooking as far as the firmness of salt; or by any other method whatsoever by which salt is wont to be made.

*The rock.* [n: (ID.)] Petra is a noble city of Arabia in the land of Edom, which in the book of Numbers is called Recem, [0620C] and is so named by the Syrians. But Josephus says it is not a city, but a great rock set in Arabia.

*Jectehel.* [n: (RAB.)] The name which Amasias the victor imposed is interpreted "the assembly of God" or "the help of God," he acting faithfully that it might seem to be of present memory, in that he had taken it either as the assembly of the people of God, or with God helping.

VERS. 25.-- *He restored the borders of Israel,* etc. He says of Jeroboam: *He restored the borders of Israel, from the entrance of Emath unto the sea of the wilderness.* Emath, which is now called Epiphania, was the northern border of Israel. But the sea of the wilderness is the Dead Sea, which stretches in breadth for five hundred and eighty stadia as far as Zoara of Arabia, and in length a hundred and fifty, as far as the neighbourhood of the Sodomites. [0620D] Therefore Jeroboam, encamping against the Syrians, laid waste all their province (as Jonas had prophesied).

*Which is in,* etc. Hepher was a tower not far from the temple, of enormous bulk and height: whence it is called Hepher, that is, of darkness, or cloudy: in that it lifts its head as far as the clouds, which in Zacharias is called the cloudy tower.

## CHAPTER XV.

VERS. 1.-- *In the twentieth year Azarias. [n: (RAB., in lib. Reg., tom. III.)]* He is Ozias, etc., *as far as* above it is called the gate of Ephraim.

VERS. 35.-- *He built.* [n: (RAB.)] Joatham built the high gate of the house of the Lord, which in [0621A] the Acts of the Apostles is called Beautiful, and by the Hebrews is called the Gate of Joatham.

## CHAPTER XVI

VERS. 3.-- *He consecrated.* [n: (RAB.)] Beenon of the son of Ennon. Thophet, or Thaphet, is in the valley of Beennon beside Acheldemach, a place once most delightful, where they were wont to sacrifice to demons. In Hebrew Gehennon, that is, the valley of Ennon; whence in the Gospel it is called gehenna, because as they perished there in body and in soul who worshipped idols, so the sinners who pass over to hell shall be punished with eternal damnation.

VERS. 18.-- *Musach also.* [n: (RAB.)] It is a building set in the vestibule of the temple, where the kings, when they went to the temple on the sabbath, used to cast in alms; and [0621B] so the Musach of the sabbath is the treasury of the kings, as the corban is of the priests. *Musach also,* etc. [n: (RAB.)] He did not for this reason turn it into the temple of the Lord, that it might serve there for the worship of God, but that it might be profaned together with the temple, being eager to please the king of the Assyrians rather than God, so that when he came thither he might, on seeing it, covet it and carry it off, as with many other things, Achaz granting them to him. that he might find favour with him.

## CHAPTER XVII.

VERS. 27.-- *You have brought.* [n: (RAB.)] The Assyrian king, that is, the devil with his army, daily afflicts the people of the Church by besieging and laying it waste, when, plucking them out of their own seats for the sins they have committed, he carries them away into a strange land. Whence: *Upon the rivers of Babylon there we sat and wept, when we remembered [0621C] Sion.*

VERS. 29.-- *And every one.* [n: (ID.)] In the book of Places it is read that Benoth and Nergel were cities which they built in Judaea who had passed over from Babylonia. Asima also they built as a town who had come to it from Emath. Nebahan and Tharthac are cities which the Hevites founded in Judaea.

[n: (ID.)] It seems that, according to the sequence of the discourse, the names of the idols also, which these nations had formerly served, can here be understood, because when it had been said: *And every nation made its own god,* there is subjoined, as if to complete the sentence: *For the men of Babylon made Sochoth Benoth;* that is, tabernacles: Benoth, which is the name of an idol. In what follows [0621D] it is shown that Adramalech and Anamelech were idols of the city of Sepharvaim, so it seems to follow that Nergel also was of the Cutheans, Asima of the Emathites, and that Nebahath and Tharthach were idols of the Hevites.

VERS. 33.-- *And when.* [n: (RAB. ex Euch.)] Heretics have certain sacraments in common with holy Church, *as far as* and we understand of the grandsons.

## CHAPTER XVIII.

*In the third year. Ezechias.* [n: (RAB.)] "Laying hold of the Lord," or "the strength of the Lord." For our Redeemer, the Lord strong, the Lord mighty in battle, not only crushed the idols of the nations, and scattered the worship of idolatry, that they might have the knowledge of the one God, [0622A] and be worthily made over to his worship: nay, he crushed the very letter of the Mosaic law, which that people of the law kept sounding forth by continual reading and held to be a great thing, and taught them to understand in it the spiritual sense.

VERS. 4.-- *And he broke.* Ezechias broke the serpent, because he hoped in the Lord God, not in the brazen serpent.

*He called it Nohestan,* etc. Which is interpreted "their brass," that him whom they worshipped for a deity, they might acknowledge, at his words, to be metal, not God.

VERS. 17.-- *Rabsaces.* [n: (RAB.)] Because he speaks in Hebrew: they think him a son of Isaias, who was a traitor along with Sobna; or a Samaritan, and that he therefore knew the Hebrew tongue. Who, as it were a kind of contrary strength, imitated [0622B] the prophets by his arrogance. The prophets say: Thus saith the Lord. This man said: *Thus saith the great king, the king of the Assyrians.*

VERS. 18.-- *Eliacim.* [n: (RAB.)] Of this Eliacim Isaias said: *I will call my servant Eliacim [n: (Isa. XXII)]*, who was high priest after Sobna: whom the Hebrews relate to have betrayed Jerusalem, being terrified by the threats of Rabsaces, and that, the citadel being excepted, as also the temple, the Assyrians took the whole city; and some assert that this same Sobna went out with Eliacim to Rabsaces.

VERS. 21.-- *Dost thou trust.* No history relates that Ezechias asked the help of Pharao.

VERS. 22.-- *In the Lord.* [n: (RAB.)] It is true that they had confidence in God, but it is false that Ezechias took away the high places of God and the altars: for this he did not [0622C] against God, but for God, that, the old error being destroyed, he might bid God be adored in the temple of Jerusalem.

VERS. 23.-- *I will give you.* [n: (ID.)] Rabsaces, that he might show the fewness of the besieged, promises two thousand horses, for which Ezechias would have no riders: this came not from the weakness of the people, as though they knew not how to ride, but because God commanded that the king of Israel should not multiply to himself horses and wives.

VERS. 25.-- *The Lord said.* [n: (ID.)] To that which he had said, If you shall say, We trust in God, he craftily answers that he had come not by his own will, but by God's, who says: *Come up.* And the argument is: since I have taken many cities, and a part of Jerusalem remains untouched, it is manifest that I have come by the will of God.

[0622D]VERS. 26.-- *We beseech thee.* [n: (ID.)] The sense is, etc., *as far as* which had a likeness to the land of Judaea, as well in situation as in fruits.

VERS. 29.-- *Let not Ezechias seduce you,* etc. The accusation of Rabsaces is a testimony to Ezechias, namely that, when the cities had been taken, he trusted in the Lord: and he strengthened the people that they might hope in the Lord. Whence Rabsaces wishes to destroy what the other had built up, and says to the people: *Let not Ezechias seduce you, and let him not give you confidence in the Lord your God.*

[n: (RAB.)] He shows that the Samaritans served the gods of these cities or nations, etc., *as far as* as our translator renders it.

## CHAPTER XIX.

[0623A]

[n: (RAB., in lib. Reg., tom. III.)] Wonderful is the king's humility and prudence, etc., *as far as* and that the enemy should die in his own land.

VERS. 9.-- *And when he had heard.* [n: (ID.)] God willing it, Rabsaces abandoned the siege of Jerusalem, and found his own lord, Lachis being either taken or forsaken, assaulting Lobna. Sennacherib, going to meet the king of the Ethiopians, sent letters to Ezechias, that those whom he had not taken by force he might terrify by speech. Herodotus relates that Sennacherib fought against the Egyptians and besieged Pelusium, and that, the mounds being now raised and the city about to be taken, Taracha king of the Ethiopians came to their aid.

[n: (RAB.)] Before, Ezechias, terrified with the dread of the Lord, [0623B] dared not adore in the temple, nor pour out free prayers there, now, Isaias saying: *Fear not because of the words which thou hast heard [n: (Isa. XLI)]*, he boldly entreats the Lord.

VERS. 21.-- *The virgin daughter.* [n: (RAB.)] Because, while all the nations adore idols, she alone keeps the chastity of the religion of the one God, and she, lest she should stir him to greater blasphemy, answered him not when he was present: after he had departed she moved her head to entreat God, or at least to deride his arrogance, being sure of vengeance. Nor did he himself blaspheme the Lord by himself, but through his servants, that the arrogance might be the greater.

VERS. 23.-- *The high places.* [n: (ID.)] The height of the mountains and the ridges of Libanus, the lofty cedars and fir trees. Or it is to be taken by metaphor of all the nations and [0623C] of their princes. Or of Jerusalem, which is Libanus, the cedars and fir trees, the powerful and the nobles.

VERS. 24.-- *And I have dried up.* [n: (ID.)] Either through the multitude of his army he dried up all the streams, so that he was compelled to dig wells for himself. Or all the people, whom the waters signify, is laid waste by his own army.

VERS. 25.-- *Hast thou not heard.* [n: (ID.)] These things in the person of the Lord, etc., *as far as* which may tame thy fierceness, and lead thee back among the Assyrians.

VERS. 29.-- *This shall be a sign.* [n: (ID.)] Of those things which I foretell, etc., *as far as* nay, by the zeal wherewith he was zealous for his people against the impious.

*Eat.* Isaias thus: *Eat this year the things that spring of themselves, and in the second year feed upon fruits. But in the third year sow, plant vineyards and eat [0623D] the fruits of them, and he shall send forth that which shall have been saved in the house of Juda; and what is left over shall take root downward, and shall bear fruit, because out of Jerusalem shall go forth remnants, and salvation from mount Sion. The zeal of the Lord of hosts shall do this [n: (Isa. XXXVII)]*. All things having been laid waste by the army, *eat what could again sprout,* or *what could escape from among the hoofs of the horses. In the second year, what springs of itself without labour.* Or this was said by way of pretence, because they thought that they would perish of famine.

VERS. 34.-- *And for David my servant.* [n: (RAB.)] For the hope of things to come he shakes off present fear. And he says that they are preserved not by their own merit, but by the mercy of God, nay also by the memory of David their father: in [0624A] which they are admonished both of their own negligence and of his faith and justice, because God so far loves justice that he protects posterity by the virtue of their forefathers.

VERS. 35.-- *It came to pass therefore.* [n: (RAB.)] So many are cut down by one angel in one night, and without wounds cruel death runs through them. Concerning which it is read in the Paralipomenon: *And the Lord sent an angel, who struck every strong man and warrior, and the prince of the army of the Assyrians.* And he returned with ignominy into his own land. And he was preserved, that he might be made a witness of the majesty of him whom a little before he had despised.

VERS. 37.-- *And when he was adoring in the temple.* [n: (RAB.)] As though he were bringing back a victory over his enemies, the despiser of the true God is slaughtered in the shrine of a false deity: nor does he perish by the angelic [0624B] sword, which was the common lot, but by the murder of his sons.

[n: (ID.)] Pharao also is preserved through the ten plagues of Egypt, that he may perish last.

*Into the land of the Armenians.* Ararath is a region in level Armenia, through which the Araxes flows, of incredible fertility, at the roots of Mount Taurus. Therefore Noe's ark also was borne not to the mountains of Armenia generally, but to the loftiest mountains of Taurus which overhang the plains of Ararath.

## CHAPTER XX.

VERS. 1.-- *In those days. [n: (RAB. in lib. Reg., tom. III.)]* Lest the heart of Ezechias should be lifted up after incredible triumphs, he is visited with an infirmity of the body and hears [0624C] that he is to die, that, being turned to the Lord, he may bend the sentence.

God, foreknowing before the ages all things that were to follow, decreed in what manner they should be disposed through the ages. It is therefore appointed how much is to be lived temporally in this mortal life. For although God added fifteen years to Ezechias, yet when he permitted him to die, then he had foreknown that he was to die. And when the sentence of death had been spoken to him, straightway at his tears life was added. At that time indeed he deserved to die, who, being lifted up, rendered not thanks to the Lord for the unlooked-for victory, namely because he ascribed it to his own justice and merits. Nor was the time of life fixed beforehand in the foreknowledge of God prolonged, but that which he had lost by sinning had been restored out of the bounty of God. He who, when he foretold that he should die, [0624D] had beforehand foreknown his penitence. He turned his face to the wall of the temple, because he could not go to the temple. He calls it the wall of the temple, beside which the palace was, or to the wall simply, lest he should display his tears to the bystanders, that with his whole mind he might beseech God.

VERS. 2.-- *Who turned.* [n: (RAB.)] Happy the conscience, etc., *as far as* for God weighs the words of each out of their own heart.

VERS. 3.-- *And he wept.* [n: (ID.)] He wept because of the promise of the Lord, etc., *as far as* and we read of very many raised up after death.

VERS. 7.-- *Bring a lump.* [n: (RAB.)] The word sehim, or schim (as the Hebrews say), sounds an ulcer, not a wound: [0625A] this is inflicted, that arises of itself. For Aquila, Symmachus, and Theodotion rendered it aroc, by which they understand the royal disease, to which whatsoever things are sweet are thought contrary, whether taken in food or applied to the body. The power of God therefore is shown, while through harmful things health is restored. Others suppose schim to be an abscess, when the swelling body is filled with concocted and putrefying matter. And according to the art of physicians, all corrupt matter is drawn out to the surface of the skin by figs the drier and bruised.

[n: (RAB.)] A sign is given that the sun should go back ten degrees, etc., *as far as* and that for those living in the ogdoad the spaces of life may be lengthened out, through the resurrection of Christ, in place of the space of life.

[n: (ID.)] Some transfer the ten degrees of the lines to the mystery [0625B] of Christ, etc., *as far as* and he lighted up all that shadow of the law with the rays of truth.

VERS. 12.-- *At that time.* [n: (ID.)] Above it is read, etc., *as far as* they believed that he was to be adored as more than man.

[n: (RAB.)] The Hebrews report, etc., *as far as* he should be brought to the knowledge of men by the doing of a wicked work.

[n: (ID.)] Hypocrites too fall away after great virtues, because they are unwilling to be hidden in those same virtues: who, while at the persuasion of malignant spirits they consent to boasting, open to their enemies, as it were, a door by which they lose what was long gathered, whence: *He delivered their strength into captivity.* Paul records that his own glory is the testimony of his conscience, because he does not seek the favour of another's mouth. The things therefore which [0625C] we do must be hidden, lest, carrying this incautiously upon the journey of this life, we lose it by the onset of robber spirits.

[n: (ID.)] He is silent about that whereof he feared offence, namely that he had shown them all the things which he had in his own power, among which the chief was the furniture of the temple.

VERS. 13.-- *And Ezechias rejoiced at their coming.* [n: (ID.)] The words of Days say concerning Ezechias. etc., *as far as* and he showed them the house of spices, etc.

*The house of spices, and the gold and the silver.* [n: (ID.)] Some think them the sepulchres of the kings, which were full of spices, because of old the bodies of kings were embalmed with ointments. Others rather understand that there was a cell of spices in the temple of the Lord, where the sweet-smelling kinds were stored, out of which was made the incense which was offered in the temple of the Lord.

[0625D] *There was no word which Ezechias did not show them in,* etc. (which among the Hebrews is frequently taken for a thing) *which he hath not shown them in his own house, and in all his power.* Whence the anger of God was most just, since he showed not only his own treasures and those of the palace, but those of the temple also, which certainly was of his own power, from the doors of whose court he had already before taken the plates.

VERS. 14.-- *They came from a far country.* [n: (RAB.)] As if he should say: By how much the further the land whence they came, by so much the more glorious am I, for whose sake they came.

*To me from Babylon.* He ought to have spoken to the glorifying of God for the greatness of the sign.

VERS. 21.-- *And Ezechias slept with his fathers,* etc. In the Paralipomenon it is said that Ezechias was buried [0626A] above the sepulchres of the kings, because his sepulchre was built higher for the sake of the piety wherewith he worshipped God.

## CHAPTER XXI.

[n: (RAB.)] In whose time Isaias (as the Hebrews report) was sawn asunder through the middle with a wooden saw, because he called them prince of Sodom, they turning it into a crime against him that he had said: *I saw the Lord sitting upon a high throne [n: (Isa. VI)]*. God saying: *Man shall not see me and live [n: (Exod. XXXIII)]*.

[n: (ID.)] Manasses turned himself to idols and to abominations. When God, or the Lord, had spoken to him, he would not attend; therefore, being conquered, he was led into Babylon, being straitened he prayed to the Lord earnestly and did penance greatly, and his prayer was heard, and the Lord brought him back [0626B] into his own kingdom, and Manasses knew that the Lord himself is God. Therefore after wickednesses committed let no one despair of the mercy of God, but rather let him have through penance the hope of pardon.

VERS. 24.-- *Josias.* [n: (RAB.)] Josias amended all the filthiness of the idols, and vigorously exercised himself in the worship of God, as had long before been foretold of him through the prophet.

## CHAPTER XXII.

VERS. 14.-- *In the Second.* [n: (RAB.)] In the Paralipomenon it is read of Ezechias that he built all the wall which had been broken down, and on the outside another wall; whence Sophonias: *A howling from the Second.* The prophetess therefore dwelt in the Second, that is, in the part of the second wall.

## CHAPTER XXIII.

[0626C]

VERS. 10.-- *He defiled. [n: (RAB. in lib. Reg., tom. III.)]* Josias, scattering there upon Thopheth either the bones of the dead (as he is read to have done in the places following) or any other unclean things whatsoever, so that the place might appear to all who looked upon it fit for abomination rather than for delight.

*In the valley.* [n: (ID.)] The valley of Ennom is beside the wall of Jerusalem toward the east, etc., *as far as* because Thopheth is called breadth.

VERS. 11.-- *He took away.* [n: (RAB.)] The Jews had made themselves over to the superstitions of the Gentiles, who among other things are wont to paint or to make the image of the sun as a beardless boy, because through the ages no old age befalls it, [0626D] born daily with a new rising. To which they assign a chariot and horses, because Elias was caught up to heaven in a fiery chariot and with fiery horses, which among other things they see painted upon the wall, and they are deceived by the nearness of the name: for in Greek the sun is called Elios.

VERS. 13.-- *The high places.* [n: (RAB.)] Scripture speaks of places set upon leafy hills, in which they sacrificed either to demons; or, to the Lord, being enticed by the pleasantness of the places, against the prohibition, the altar which was in the temple being left, they flocked thither about to offer: whence more often in this book it is said of the less perfect kings: But nevertheless he took not away the high places.

*Which he had built.* [n: (ID.)] Here it is shown that Solomon never [0627A] perfectly repented of the crime of idolatry he had committed: for if he had truly repented, he would have laboured before all things that the idols which he had built should be taken out of the city: and that he should not leave, to the scandal of the foolish, as though done wisely, those erroneous things which he himself, though he was most wise, had done.

*And Chamos.* [n: (RAB.)] Elsewhere it is read that Solomon built a shrine of Chamos upon the mountain which is over against Jerusalem. But it is not contrary; because that mountain was in so great nearness to the city that it seemed to belong to it, and to defile it with the filth which was heaped up upon it.

*To the offence of Moab.* [n: (ID.)] The idols are called an offence, because either God is offended by them, or they bring offence and ruin to their own worshippers.

VERS. 16.-- *He took the bones,* etc. Josias commanded that the bones of the dead [0627B] should be burned upon the altar, because their sacrifices were profane, and through the error of idolatry they not only offered cattle to demons, but delivered even themselves into the power of demons: because by the just judgment of God they were to be scattered together with the altar which they had made for the idols. Mystically, they who, made over to the service of the devil, end a sacrilegious life in time, shall be consumed with eternal torments, God rendering according to merits

VERS. 21.-- *Keep the phase.* [n: (RAB.)] Josias holds the type of the Saviour, etc., *as far as: and to you that fear shall arise the sun of justice.*

*For there was no phase kept like to it,* etc. Because, the figures being taken away in the day of judgment, the saints shall pass over from death to life, and so shall rejoice in the sight of their creator, [0627C] *because the God of gods shall be seen in Sion.*

[n: (RAB.)] That Josias, the idols being cast out of the land, together with the pythons, the soothsayers, and all uncleannesses, is read to have celebrated the phase of the Lord, teaches morally that we should first cleanse the land of the heart from vices, that we may be able to serve God, and so celebrate a pasch pleasing to the Lord: *Not indeed with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth [n: (I Cor. V)]*.

[n: (ID.)] Josias was wounded in the field of Mageddo, whereof also he straightway died. And the people mourned him much, and Jeremias most of all. For then he is said to have lamented thus: How doth the city sit solitary! Of this mourning it is said: And there shall be a mourning in Jerusalem, like the mourning of Adremon, which is the name of a king who then reigned in Charchamis, to whose aid Josias had come [0627D] against Nechao king of Egypt.

[n: (ID.)] The slaying of Josias by Pharao Nechao, done in Mageddo, signifies the persecution of the ancient enemy against the preachers, whom he strives through envy to deliver over to death, and endeavours to take away out of the land of the Church: that so he may the more easily scatter the whole people. Pharao is scattering, Nechao a striking, Mageddo of temptation. For the devil, being permitted to rise up against the saints, here strives with all his strength, that by tempting he may strike and scatter the flock of the Lord, and may first take away those by whose comfort they should have been helped to fight against the enemy.

VERS. 30.-- *Joachaz the son of Josias.* [n: (ID.)] By another name he is called Sellum, but because he was most perverse, [0628A] he reigned a short time, for Nechao bound him, in that the people had made him king against Nechao's will, and led him into Egypt.

[n: (ID.)] Joachaz held back signifies evil teachers, whom the people of the land, that is, those given over to earthly cupidity, choose as prelates consenting to their own vices, whom Pharao bound in Rebla, when the devil, enervating them through a multitude of flatterers, deceives the hearts of prelates, and so plunges them, bound with the chains of sins, into the dark abyss of a spiritual Egypt.

VERS. 35.-- *But the silver and the gold he gave,* etc. [n: (ID.)] The malignant one demands of the carnal people the tribute of his own service, that both in understanding and in speech they may be ready in all things for his obedience. Joachim exacts the tribute at the king's command, because the devil, through masters given over to him, exacts of every one [0628B] to pay the tribute of sin according to his strength, and so in those wickedly set over others he daily prepares destruction for the subject.

## CHAPTER XXIV.

[n: (RAB.)] When any one whatsoever has once made himself over to vice, etc., *as far as* and let him implore help from God.

[n: (RAB.)] Josephus relates that he was slain by Nabuchodonosor, and cast out before the walls of Jerusalem and unburied, of whom it had been foretold: *He shall be buried with the burial of an ass [n: (Jer. XXII)]*.

*And Joachim reigned,* etc. [n: (ID.)] The name Joachim is written otherwise in the designation of the father, who is also Eliacim: otherwise when the son is signified, who is also Jechonias, for when it marks the father it is written with *k* and *m*: but when the son, [0628C] it is written with *ch* and *n*.

VERS. 8.-- *Jerusalem. [n: (BEDA in lib. Reg., quaest. 30, tom. II.)]* Jerusalem and the land of Israel, etc., *as far as* that is, spiritual knowledge is turned to the works of sinners.

VERS. 14.-- *[n: (ID., ibid.)] The craftsman and the goldsmith, and nothing was left, except the poor of the people of the land. [n: (RAB. ex Bed., ibid.)]* What above the Philistines, reigning over the people of Israel, are related to have done, when it is said: *There was no smith to be found in all the land of Israel, for the Philistines had taken care lest perhaps the Hebrews should make a sword or a spear to fight back withal [n: (I Reg. XIII)]*, so now the Chaldeans busy themselves that there may remain in it no craftsman and goldsmith who might set in order or repair the ruined walls of the city

[0628D] [n: (RAB.)] They are evil rulers who abuse the divine gift and bounty, and falsely usurp to themselves the name of justice. For Matthathia or Matthanias is interpreted a gift or a bounty: Sedecias, the just Lord. He reigned eleven years, because he was a transgressor of the law, which is signified by ten, the number. The number nine, which has less than ten, signifies the imperfection of the law, as eleven signifies transgression. Rightly therefore did Nabuchodonosor in the ninth year of the reign of Sedecias besiege the city in the tenth month, and on the tenth day of the month: because, when evil shepherds neglect to fulfil in work and in teaching the commandments of the decalogue, which they hold by knowledge, it must needs be that the ancient enemy with his army surround with a siege the people committed to them, and shut them in with a fortification [0629A] of error and of vices built up, walling round the city: and so famine prevails in the city, the famine, that is, of the word of God, when the bread of doctrine is not dealt out to the people of the land.

## CHAPTER XXV

VERS. 4.-- *And it was broken up,* etc. [n: (RAB.)] The guard of the peoples was indeed broken up by the divers temptations of demons, etc., *as far as* who is weighed down by depraved habit and by the multitude of his own iniquity.

VERS. 8.-- *In the fifth month.* [n: (RAB.)] The order of the time agrees with the reason of the vengeance. In the fifth month the city was laid waste, which scorned to keep the Pentateuch of the law, and on the seventh day of the month, because it did not keep the rest of the sabbath, and did things contrary to the precepts of God, [0629B] flattering itself in vain concerning its security because of its dwelling in holy places.

[n: (ID.)] *Nabuzardan came,* who is interpreted a winnowing-fan, or the prophecy of another's judgment, etc., *as far as* but rather the thorns and thistles of vices grow up.

VERS. 13.-- *But the brazen pillars which,* etc. [n: (ID.)] And by the bases we understand the teachers, who by the sonority of their preaching and by the firmness of their faith ought to have upheld others. The brazen sea is the laver of baptism, or the compunction of tears. All these things indeed the spiritual Chaldeans strive, through the sloth of the masters, both to carry away from the house of the Lord, and to break in pieces.

VERS. 14.-- *The pots also.* [n: (ID.)] Because, taking away the divers offices in the ecclesiastical orders from the service of God, they turned them to their own most wicked use.

[0629C]VERS. 15.-- *The censers and the vials.* When by hindering they overthrow the prayer by which the Godhead could be appeased, and the cup of the word by which the weary ought to have been refreshed.

[n: (ID.)] Because the wicked enemy strives to carry away out of the house of the Lord both precious understanding and the comeliness of speech, and to lead them with himself into confusion.

VERS. 18.-- *He took also.* [n: (ID.)] The devil busies himself to deceive not only the common people, but also the strong and the princes in the Church, and to lead sinners captive, whence in Job [0629D] of him: *His food is choice [n: (Job XXXIII)]*.

*He took [sic: ulit] Saraias,* who is interpreted bound, *the first [0630A] priest,* when by the love of earthly pleasure he binds fast with the chain of vices the first order of the Church, which is in the bishops. Likewise *Sophonias,* who is interpreted hidden, *the second priest,* when he subdues under his own dominion the men of the second order, that is, the presbyters (who, digging in the earth, had hidden the talent of the word). *And three empty,* [cj: *inani*; read *janitores*, "doorkeepers"] who ought to have opened the door of faith, and, holding the key of knowledge, neither entered in themselves, nor suffered others to enter in. The eunuch signifies the foolish virgins, who held in their hands vessels empty of oil, restraining themselves from bodily intercourse, and yet would not have the oil of grace and mercy in their breast. Who are in vain set over warriors, since they guard not against arrogance. *Five men of them that had stood before the king* [0630B] [n: (Matth. V)], that is, those who, serving pleasure with the five senses of the body, always stood by the king of vices.

*Sopher the prince.* [n: (ID.)] It is interpreted scattering or dividing: signifying those who, scattering by evil examples the untaught in the Church, whom they ought to have nourished for the warfare of Christ, sever them through error from the assembly of the faithful. *And sixty men of the common people,* that is, foolish workers, who are rightly of the common people, because they had neglected to learn the divine counsels and to fulfil them in deeds.

*And sixty men.* [n: (ID.)] All these Nabuzardan led to the king of Babylon, and they were slain, because the devil goes about to bring the prey which he tears away from the Church to the slaughter of everlasting death: whom the king of confusion strikes in Reblatha, that is, in the multitude [0630C] of wickednesses, and in the love of pleasures.

[n: (ID.)] When they who seemed to have the confession of the name of God in the Church, being carried away through manifold wickednesses out of the land of the living, are led off into the kingdom of confusion and of error, etc., *as far as* and to contemplate the face of our Creator through the ages.

VERS. 23.-- *And Saraia.* The son of Saraias the priest was kept back, and the father slain. Of whom afterwards in the captivity was born Jesus the great priest, who [0630D] brought back the people with Zorobabel.

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