Original Douay–Rheims AnnotationsIsaiah 56
English College of Douai–Rheims
Read Isaiah 56 in the BibleOriginal Douay–Rheims Annotations — English College of Douai–Rheims. CC0 1.0
English College of Douai–Rheims
Read Isaiah 56 in the BibleOriginal Douay–Rheims Annotations — English College of Douai–Rheims. CC0 1.0
Isaiah 56:4
Let not the Eunuch say: I am a dry tree.
To be barren without children was ignominious amongst the Jews in the old testament, [1] because God having then chosen that only nation for his peculiar people, the conservation & increase of his Church depended much upon their multiplication. [2] But seeing the Church of Christ in the new testament should be gathered & consist of all Nations: the Prophet here foresheweth, that Christian Eunuchs living virgins, or continent, should not be ignoble or inglorious, but more glorious and have a better name than (God's other servants) sons and daughters: an everlasting name which shall not perish: because keeping God's precepts (such as was the Sabbath ) they also of their free election, choose this state of life to keep perpetual chastity, more than is commanded. Against which plain sense of the text, Protestants oppose their own glosses. Peter Martyr (li. de cælibatu & votis Monasticis) saith, God preferreth not Eunuchs before others that keep the law, but only before them that transgress the law. Which commentary is faulty in two respects. [3] For God here calleth them not transgressors, but his sons and daughters, before whom he preferreth holy Eunuchs: neither speaketh of such as shall be excluded from good place or good name, but of such as shall enjoy both; and saith these Eunuchs shall have a better place, & better name; that is, more renown, and greater reward. Other Protestants expound this better name, to signify, that such Eunuchs shall be called after (or according to) God's people, and be of the same religion [4]: which importeth no excellency at all, in place or name, as the text expresseth: nay scarce equality with other servants of God. Lastly they add (lest perhaps this former sense satisfy not the reader) yea under Christ (say the) the dignity of the faithful, shall be greater than the Jews were at that time. As though the comparison made in this place, were to signify the general difference between God's servants before and since Christ, and not particularly between Eunuchs, and such as have children. How much more meet therefore is it, to see and embrace the explications of the ancient holy Fathers? [5] Who uniformly understand & expound this prophecy, of such as vow perpetual chastity in the Church of Christ, preferring that state before Marriage? S. Basi. (li. de virginitate) amongst other reasons and testimonies, bringeth this place in proof of the excellency of virginity, that the reward thereof shall be, that for a human name, God will give to virgins the name of immortal Angels, which shall not fail, that they shall possess a special place in heaven, not only the glory of Angels, but an excellent dignity amongst Angels. S. Cyril of Alexandria in his commentaries upon Isaie: sheweth by this doctrine, that the rewards of continency are (eximia) excellent, and exceeding great; so that such as be continent in body, do also keep all God's commandments. S. Jerome in his commentaries proveth that virginity, or perpetual chastity is a singular good work of supererogation, not of precept but of Evangelical counsel, by the word elegerit, shall choose the things which God would, rather than which he condescending to man's weakness alloweth. Such an Eunuch (saith he) elegit quæ Dominus voluit, ut plus offerat quam præceptum est, hath chosen the things which our Lord would, to offer more than is commanded. And such an Eunuch (keeping also God's commandments) shall have locum optimum, a chief good place in God's house, where be many mansions, he shall be made a tower of our Lord, be placed in Sacerdotali gradu, Priestly degree, & in stead of carnal children shall have many spiritual children. Thus S. Jerome. The like we might cite of a. [6] S. Ambrose in exhort. ad Virg. b. [7] S. Augustine, l. de sancta virginitate. c. 24. & 25. c. [8] S. Gregory. 3. p. Pastorali c. 29. &c. & others so expounding this prophecy.