Original Douay–Rheims AnnotationsIsaiah 32
English College of Douai–Rheims
Read Isaiah 32 in the BibleOriginal Douay–Rheims Annotations — English College of Douai–Rheims. CC0 1.0
English College of Douai–Rheims
Read Isaiah 32 in the BibleOriginal Douay–Rheims Annotations — English College of Douai–Rheims. CC0 1.0
Isaiah 32:1
The King shall reign.
Some expound this whole passage of Ezechias, or Josias kings of Juda, and of the chief Princes under them: but so great effects, as be here prophesied, were not fully verified in them, ◦ but as in figure only of a more excellent King, and his principal servants, that should follow afterwards. For albeit these were very good Kings, and had good and wise counsellers, & governers under them: yet they had not that perfect judgement, nor performed that complete justice, whereby the subjects enjoyed such peace, rest, safety, and consolation, as be here described, by the metaphors, and similitudes of men hid from wind, safe from tempest, refreshed with waters in their heat, and shadowed by a rock from the burning sun in the desert, with the like. And therefore S. Jerome, and other Christian Doctors understand it of Christ, who hath most perfect judgement and justice; and of his Apostles, and other Pastors of his Church who by unction of the Holy Ghost, participate more aboundantly of Christ's grace, than did the priests, & other rulers in the old testament. And so Christian people receive these benefits of peace, rest, protection, refreshing in soul, & conscience, & other spiritual comforts in Christ, by the mysteries of the new Testament, which the faithful of the old Testament could not receive by their Kings & Princes, nor by priests and prophets of that time. The same we might deduce of innumerable other places of this & other Prophets: but it is not our purpose to explicate much in this Edition.
Reign in justice: and rule in judgement.
[1] Here also to avoid prolixity, we may once note that these words: Judgement, and Justice, [2] have a far other higher and more excellent signification in holy Scriptures (where they most frequently occur) than in profane writings, and natural or moral philosophical discourses. For Philosophers, such as Plato and Aristotle, could reach no further than to natural reason, which they called right judgement: and to moral equity, which in general they named justice. But the Holy Ghost by these words revealeth most high spiritual mysteries, known by faith, most comfortable to men's souls, relieving and refreshing the consciences of penitents in this life, & replenishing the just with unspeakable gladness in eternal glory. [3] Therefore in the sense usual in holy Scriptures, Judgement is the act of the mind, or understanding, discerning what is right, just, & agreeing to reason: And Justice is the rectitude of the will, doing conformably to right direction of the mind, or understanding. And so these words are applied to signify both God's, and just men's actions. As that which God mercifully decreed in eternity, and promised after the fall of man, to do for mankind, as convenient for his Divine Power, Wisdom, Justice, Mercy, & Goodness; with all the means which he ordained for effecting the same, is called his Judgement; and the performing and accomplishment thereof, so far as is of his part, is called his Justice. Also that which any man discusseth, discerneth, and determineth in his understanding, as right, or reasonable in supernatural things, is called his spiritual judgement; and that which he doth of his freewill according to the same right judgement, is called his justice. So in this place the Prophet foresheweth, that Christ our King will reign in justice, that is, perform and fulfil all that he, as God with the Father & the Holy Ghost, decreed for Redemption, Justification and Salvation of men. [4] And the princes, his Apostles and other Pastors, shall rule in judgement: that is, discern and judge, what is right and good for themselves, and the people in respect of their souls, and eternal salvation.