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*H In the first year of Baltasar, king of Babylon, Daniel saw a dream: and the vision of his head was upon his bed: and writing the dream, he comprehended it in a few words: and relating the sum of it in short, he said:
Ver. 1. Baltassar. Chal. a letter is wanting. H. — This Baltassar was slain. C. v. C. — The two visions happened before that event. W. — The. Prot. "visions of his head, upon his bed. Then he wrote the dream, and told the sum of the matters." H.
*H I saw in my vision by night, and behold the four winds of the heavens strove upon the great sea.
Ver. 2. Winds, to imply the tumults occasioned by fresh kingdoms (W.) in the world. Theod.
*H And four great beasts, different one from another, came up out of the sea.
Ver. 3. Four great beasts; viz. the Chaldean, Persian, Grecian, and Roman empires. But some rather choose to understand the fourth beast of the successors of Alexander the great, more especially of them that reigned in Asia and Syria, (Ch.) or in
*H The first was like a lioness, and had the wings of an eagle: I beheld till her wings were plucked off, and she was lifted up from the earth, and stood upon her feet as a man, and the heart of a man was given to her.
Ver. 4. Man. The emperors of Babylon were forced to confess that they were nothing more. C. — Their cruel and rapid conquests (W.) are denoted by this monstrous animal. Its wings shew how the lands were divided between the Medes and Persians. Perhaps Neriglissor, &c. shared a part. C. v. 1. C.
*H And behold another beast, like a bear, stood up on one side: and there were three rows in the mouth thereof, and in the teeth thereof, and thus they said to it: Arise, devour much flesh.
Ver. 5. Bear, which is cruel, and eats what is set before it greedily. W. — Side. Cyrus did not attack the Jews. S. Jer. — He stood ready to attack the Chaldeans. — Three. He ruled over the Medes and Chaldeans, as well as over the Persians. C. — Rows. Gr. "wings or sides" of an animal, (H.) or "bones." Grot. — Cyrus was always at war; and Justin (1.) says, that Tomyris II. of Scythia, ordered his head to be cut off, and thrown into a vessel full of blood. His troops are styled robbers, Jer. li. 48. The ambition of Cambyses, Hystaspes, &c. are insatiable.
*H After this I beheld, and lo, another like a leopard, and it had upon it four wings, as of a fowl, and the beast had four heads, and power was given to it.
Ver. 6. Leopard, a small spotted beast, may denote the size and disposition of Alexander, as well as his rapid conquests. When he was asked how he had subdued so many, he answered, "by never putting off." C. — Four. He led his forces on all sides; (H.) and after his death, his empire was divided into four, (W.) Egypt, Syria, Asia, and Macedon, (Theod.) as he had united in his person the empire of the Chaldees, Medes, Persians, and Greeks. C.
*H After this I beheld in the vision of the night, and lo, a fourth beast, terrible and wonderful, and exceeding strong, it had great iron teeth, eating and breaking in pieces, and treading down the rest with his feet: and it was unlike to the other beasts which I had seen before it, and had ten horns.
Ver. 7. Unlike. It is not named: but shews the incomparable power of the Romans, governed by kings, consuls, tribunes, dictators, and emperors, at different times. W. — This is the opinion generally received, which we shall explain. Yet many think that the kingdoms of Syria and Egypt are designated, as C. ii. 40. S. Jerom acknowledges that what is understood of antichrist, had been partly verified in Epiphanes, his figure. The beast was to be slain before the coming of the Son of man. v. 11, 26. It would persecute for three years and a half; but God would grant victory to his saints, as he did to the Machabees. Yet they only exhibited a faint idea of what has been done by the Church. The same subject is treated, C. xi. Many things caused the dominion of the successors of Alexander to be unlike that of others. It was never united, and was very destructive to the Jews. C. — Horns. That is, ten kingdoms, (as Apoc. xvii. 12.) among which the empire of the fourth beast shall be parcelled: or ten kings of the number of the successors of Alexander, as figures of such as shall be about the time of antichrist. Ch. — Epiphanes was the eighth king, and Laomedon, Antigonus, and Demetrius, had been governors of Syria before. Most understand this of antichrist, whom Epiphanes foreshewed. Others think that it points out Vespasian, the tenth successor of Cæsar, who made war on the Jews. The same prediction may regard different events, as the abomination (C. ix.) may allude to the profanations committed by Epiphanes, by the Romans at the last siege, and by antichrist. Others apply this to the Turkish empire, which may be paving the way for the great antagonist of Christ. C. Dioclesian and Julian may also be meant, as well as other forerunners of the man of sin. H. — He shall overcome many, but his fury shall continue but a short time. v. 25. W.
*H I considered the horns, and behold another little horn sprung out of the midst of them: and three of the first horns were plucked up at the presence thereof: and behold eyes like the eyes of a man were in this horn, and a mouth speaking great things.
Ver. 8. Little horn. This is commonly understood of antichrist. It may also be applied to that great persecutor, Antiochus Epiphanes, as a figure of antichrist. Ch. — He was the youngest son of Antiochus the great, and was a hostage of Rome. While he was returning, his elder brother died, and Epiphanes excluded his son Philometor, of Egypt, and the usurper Heliodorus. He also defeated three, Philometor, on the south; Artaxias, king of Armenia, on the east; and the strength, or God's people, v. 24. and C. viii. 9. — Man. He gained several at first, by his affability. — Things: blasphemy. 1 Mac. i. 23. 43. C.
*H I beheld till thrones were placed, and the ancient of days sat: his garment was white as snow, and the hair of his head like clean wool: his throne like flames of fire: the wheels of it like a burning fire.
Ver. 9. Ancient. The Son is born of the Father, and the Holy Ghost proceeds from both, yet all three are coeternal. W. — Hence the Father is sometimes painted in this manner, though he be a pure spirit. His throne resembled that seen by Ezechiel, C. i. H. — He takes cognizance of all, and punishes accordingly. C.
* Summa
*S Part 4, Ques 59, Article 1
[III, Q. 59, Art. 1]
Whether Judiciary Power Is to Be Specially Attributed to Christ?
Objection 1: It would seem that judiciary power is not to be specially attributed to Christ. For judgment of others seems to belong to their lord; hence it is written (Rom. 14:4): "Who art thou that judgest another man's servant?" But, it belongs to the entire Trinity to be Lord over creatures. Therefore judiciary power ought not to be attributed specially to Christ.
Obj. 2: Further, it is written (Dan. 7:9): "The Ancient of days sat"; and further on (Dan. 7:10), "the judgment sat, and the books were opened." But the Ancient of days is understood to be the Father, because as Hilary says (De Trin. ii): "Eternity is in the Father." Consequently, judiciary power ought rather to be attributed to the Father than to Christ.
Obj. 3: Further, it seems to belong to the same person to judge as it does to convince. But it belongs to the Holy Ghost to convince: for our Lord says (John 16:8): "And when He is come," i.e. the Holy Ghost, "He will convince the world of sin, and of justice, and of judgment." Therefore judiciary power ought to be attributed to the Holy Ghost rather than to Christ.
_On the contrary,_ It is said of Christ (Acts 10:42): "It is He who was appointed by God, to be judge of the living end of the dead."
_I answer that,_ Three things are required for passing judgment: first, the power of coercing subjects; hence it is written (Ecclus. 7:6): "Seek not to be made a judge unless thou have strength enough to extirpate iniquities." The second thing required is upright zeal, so as to pass judgment not out of hatred or malice, but from love of justice, according to Prov. 3:12: "For whom the Lord loveth, He chasteneth: and as a father in the son He pleaseth Himself." Thirdly, wisdom is needed, upon which judgment is based, according to Ecclus. 10:1: "A wise judge shall judge his people." The first two are conditions for judging; but on the third the very rule of judgment is based, because the standard of judgment is the law of wisdom or truth, according to which the judgment is passed.
Now because the Son is Wisdom begotten, and Truth proceeding from the Father, and His perfect Image, consequently, judiciary power is properly attributed to the Son of God. Accordingly Augustine says (De Vera Relig. xxxi): "This is that unchangeable Truth, which is rightly styled the law of all arts, and the art of the Almighty Craftsman. But even as we and all rational souls judge aright of the things beneath us, so does He who alone is Truth itself pass judgment on us, when we cling to Him. But the Father judges Him not, for He is the Truth no less than Himself. Consequently, whatever the Father judges, He judges through It." Further on he concludes by saying: "Therefore the Father judges no man, but has given all judgment to the Son."
Reply Obj. 1: This argument proves that judiciary power is common to the entire Trinity, which is quite true: still by special appropriation such power is attributed to the Son, as stated above.
Reply Obj. 2: As Augustine says (De Trin. vi), eternity is attributed to the Father, because He is the Principle, which is implied in the idea of eternity. And in the same place Augustine says that the Son is the art of the Father. So, then, judiciary authority is attributed to the Father, inasmuch as He is the Principle of the Son, but the very rule of judgment is attributed to the Son who is the art and wisdom of the Father, so that as the Father does all things through the Son, inasmuch as the Son is His art, so He judges all things through the Son, inasmuch as the Son is His wisdom and truth. And this is implied by Daniel, when he says in the first passage that "the Ancient of days sat," and when he subsequently adds that the Son of Man "came even to the Ancient of days, who gave Him power, and glory, and a kingdom": and thereby we are given to understand that the authority for judging lies with the Father, from whom the Son received the power to judge.
Reply Obj. 3: As Augustine says (Tract. xcv in Joan.): "Christ said that the Holy Ghost shall convince the world of sin, as if to say 'He shall pour out charity upon your hearts.' For thus, when fear is driven away, you shall have freedom for convincing." Consequently, then, judgment is attributed to the Holy Ghost, not as regards the rule of judgment, but as regards man's desire to judge others aright. _______________________
SECOND
* Footnotes
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*
Apocalypse
5:11
And I beheld, and I heard the voice of many angels round about the throne and the living creatures and the ancients (and the number of them was thousands of thousands),
*H A swift stream of fire issued forth from before him: thousands of thousands ministered to him, and ten thousand times a hundred thousand stood before him: the judgment sat, and the books were opened.
Ver. 10. Fire. Ps. xcvi. 3. — Thousands. Gr. implies one million and one hundred millions. M. — The angels are very numerous, particularly the highest, styled assistants. S. Tho. W.
* Summa
*S Part 1, Ques 50, Article 3
[I, Q. 50, Art. 3]
Whether the Angels Exist in Any Great Number?
Objection 1: It would seem that the angels are not in great numbers. For number is a species of quantity, and follows the division of a continuous body. But this cannot be in the angels, since they are incorporeal, as was shown above (A. 1). Therefore the angels cannot exist in any great number.
Obj. 2: Further, the more a thing approaches to unity, so much the less is it multiplied, as is evident in numbers. But among other created natures the angelic nature approaches nearest to God. Therefore since God is supremely one, it seems that there is the least possible number in the angelic nature.
Obj. 3: Further, the proper effect of the separate substances seems to be the movements of the heavenly bodies. But the movements of the heavenly bodies fall within some small determined number, which we can apprehend. Therefore the angels are not in greater number than the movements of the heavenly bodies.
Obj. 4: Dionysius says (Div. Nom. iv) that "all intelligible and intellectual substances subsist because of the rays of the divine goodness." But a ray is only multiplied according to the different things that receive it. Now it cannot be said that their matter is receptive of an intelligible ray, since intellectual substances are immaterial, as was shown above (A. 2). Therefore it seems that the multiplication of intellectual substances can only be according to the requirements of the first bodies--that is, of the heavenly ones, so that in some way the shedding form of the aforesaid rays may be terminated in them; and hence the same conclusion is to be drawn as before.
_On the contrary,_ It is said (Dan. 7:10): "Thousands of thousands ministered to Him, and ten thousands times a hundred thousand stood before Him."
_I answer that,_ There have been various opinions with regard to the number of the separate substances. Plato contended that the separate substances are the species of sensible things; as if we were to maintain that human nature is a separate substance of itself: and according to this view it would have to be maintained that the number of the separate substances is the number of the species of sensible things. Aristotle, however, rejects this view (Metaph. i, text 31) because matter is of the very nature of the species of sensible things. Consequently the separate substances cannot be the exemplar species of these sensible things; but have their own fixed natures, which are higher than the natures of sensible things. Nevertheless Aristotle held (Metaph. xi, text 43) that those more perfect natures bear relation to these sensible things, as that of mover and end; and therefore he strove to find out the number of the separate substances according to the number of the first movements.
But since this appears to militate against the teachings of Sacred Scripture, Rabbi Moses the Jew, wishing to bring both into harmony, held that the angels, in so far as they are styled immaterial substances, are multiplied according to the number of heavenly movements or bodies, as Aristotle held (Metaph. xi, text 43); while he contended that in the Scriptures even men bearing a divine message are styled angels; and again, even the powers of natural things, which manifest God's almighty power. It is, however, quite foreign to the custom of the Scriptures for the powers of irrational things to be designated as angels.
Hence it must be said that the angels, even inasmuch as they are immaterial substances, exist in exceeding great number, far beyond all material multitude. This is what Dionysius says (Coel. Hier. xiv): "There are many blessed armies of the heavenly intelligences, surpassing the weak and limited reckoning of our material numbers." The reason whereof is this, because, since it is the perfection of the universe that God chiefly intends in the creation of things, the more perfect some things are, in so much greater an excess are they created by God. Now, as in bodies such excess is observed in regard to their magnitude, so in things incorporeal is it observed in regard to their multitude. We see, in fact, that incorruptible bodies, exceed corruptible bodies almost incomparably in magnitude; for the entire sphere of things active and passive is something very small in comparison with the heavenly bodies. Hence it is reasonable to conclude that the immaterial substances as it were incomparably exceed material substances as to multitude.
Reply Obj. 1: In the angels number is not that of discrete quantity, brought about by division of what is continuous, but that which is caused by distinction of forms; according as multitude is reckoned among the transcendentals, as was said above (Q. 30, A. 3; Q. 11).
Reply Obj. 2: From the angelic nature being the nighest unto God, it must needs have least of multitude in its composition, but not so as to be found in few subjects.
Reply Obj. 3: This is Aristotle's argument (Metaph. xii, text 44), and it would conclude necessarily if the separate substances were made for corporeal substances. For thus the immaterial substances would exist to no purpose, unless some movement from them were to appear in corporeal things. But it is not true that the immaterial substances exist on account of the corporeal, because the end is nobler than the means to the end. Hence Aristotle says (Metaph. xii, text 44) that this is not a necessary argument, but a probable one. He was forced to make use of this argument, since only through sensible things can we come to know intelligible ones.
Reply Obj. 4: This argument comes from the opinion of such as hold that matter is the cause of the distinction of things; but this was refuted above (Q. 47, A. 1). Accordingly, the multiplication of the angels is not to be taken according to matter, nor according to bodies, but according to the divine wisdom devising the various orders of immaterial substances. _______________________
FOURTH
*S Part 1, Ques 112, Article 2
[I, Q. 112, Art. 2]
Whether All the Angels Are Sent in Ministry?
Objection 1: It would seem that all the angels are sent in ministry. For the Apostle says (Heb. 1:14): "All are ministering spirits, sent to minister" [Vulg. 'Are they not all . . . ?'].
Obj. 2: Further, among the orders, the highest is that of the Seraphim, as stated above (Q. 108, A. 6). But a Seraph was sent to purify the lips of the prophet (Isa. 6:6, 7). Therefore much more are the inferior orders sent.
Obj. 3: Further, the Divine Persons infinitely excel all the angelic orders. But the Divine Persons are sent. Therefore much more are even the highest angels sent.
Obj. 4: Further, if the superior angels are not sent to the external ministries, this can only be because the superior angels execute the Divine ministries by means of the inferior angels. But as all the angels are unequal, as stated above (Q. 50, A. 4), each angel has an angel inferior to himself except the last one. Therefore only the last angel would be sent in ministry; which contradicts the words, "Thousands of thousands ministered to Him" (Dan. 7:10).
_On the contrary,_ Gregory says (Hom. xxxiv in Evang.), quoting the statement of Dionysius (Coel. Hier. xiii), that "the higher ranks fulfil no exterior service."
_I answer that,_ As appears from what has been said above (Q. 106, A. 3; Q. 110, A. 1), the order of Divine Providence has so disposed not only among the angels, but also in the whole universe, that inferior things are administered by the superior. But the Divine dispensation, however, this order is sometimes departed from as regards corporeal things, for the sake of a higher order, that is, according as it is suitable for the manifestation of grace. That the man born blind was enlightened, that Lazarus was raised from the dead, was accomplished immediately by God without the action of the heavenly bodies. Moreover both good and bad angels can work some effect in these bodies independently of the heavenly bodies, by the condensation of the clouds to rain, and by producing some such effects. Nor can anyone doubt that God can immediately reveal things to men without the help of the angels, and the superior angels without the inferior. From this standpoint some have said that according to the general law the superior angels are not sent, but only the inferior; yet that sometimes, by Divine dispensation, the superior angels also are sent.
It may also be said that the Apostle wishes to prove that Christ is greater than the angels who were chosen as the messengers of the law; in order that He might show the excellence of the new over the old law. Hence there is no need to apply this to any other angels besides those who were sent to give the law.
Reply Obj. 2: According to Dionysius (Coel. Hier. xiii), the angel who was sent to purify the prophet's lips was one of the inferior order; but was called a "Seraph," that is, "kindling " in an equivocal sense, because he came to "kindle" the lips of the prophet. It may also be said that the superior angels communicate their own proper gifts whereby they are denominated, through the ministry of the inferior angels. Thus one of the Seraphim is described as purifying by fire the prophet's lips, not as if he did so immediately, but because an inferior angel did so by his power; as the Pope is said to absolve a man when he gives absolution by means of someone else.
Reply Obj. 3: The Divine Persons are not sent in ministry, but are said to be sent in an equivocal sense, as appears from what has been said (Q. 43, A. 1).
Reply Obj. 4: A manifold grade exists in the Divine ministries. Hence there is nothing to prevent angels though unequal from being sent immediately in ministry, in such a manner however that the superior are sent to the higher ministries, and the lower to the inferior ministries. _______________________
THIRD
*S Part 1, Ques 112, Article 3
[I, Q. 112, Art. 3]
Whether All the Angels Who Are Sent, Assist?
Objection 1: It would seem that the angels who are sent also assist. For Gregory says (Hom. xxxiv in Evang.): "So the angels are sent, and assist; for, though the angelic spirit is limited, yet the supreme Spirit, God, is not limited."
Obj. 2: Further, the angel was sent to administer to Tobias. Yet he said, "I am the angel Raphael, one of the seven who stand before the Lord" (Tob. 12:15). Therefore the angels who are sent, assist.
Obj. 3: Further, every holy angel is nearer to God than Satan is. Yet Satan assisted God, according to Job 1:6: "When the sons of God came to stand before the Lord, Satan also was present among them." Therefore much more do the angels, who are sent to minister, assist.
Obj. 4: Further, if the inferior angels do not assist, the reason is because they receive the Divine enlightenment, not immediately, but through the superior angels. But every angel receives the Divine enlightenment from a superior, except the one who is highest of all. Therefore only the highest angel would assist; which is contrary to the text of Dan. 7:10: "Ten thousand times a hundred thousand stood before Him." Therefore the angels who are sent also assist.
_On the contrary,_ Gregory says, on Job 25:3: "Is there any numbering of His soldiers?" (Moral. xvii): "Those powers assist, who do not go forth as messengers to men." Therefore those who are sent in ministry do not assist.
_I answer that,_ The angels are spoken of as "assisting" and "administering," after the likeness of those who attend upon a king; some of whom ever wait upon him, and hear his commands immediately; while others there are to whom the royal commands are conveyed by those who are in attendance--for instance, those who are placed at the head of the administration of various cities; these are said to administer, not to assist.
We must therefore observe that all the angels gaze upon the Divine Essence immediately; in regard to which all, even those who minister, are said to assist. Hence Gregory says (Moral. ii) that "those who are sent on the external ministry of our salvation can always assist and see the face of the Father." Yet not all the angels can perceive the secrets of the Divine mysteries in the clearness itself of the Divine Essence; but only the superior angels who announce them to the inferior: and in that respect only the superior angels belonging to the highest hierarchy are said to assist, whose special prerogative it is to be enlightened immediately by God.
From this may be deduced the reply to the first and second objections, which are based on the first mode of assisting.
Reply Obj. 3: Satan is not described as having assisted, but as present among the assistants; for, as Gregory says (Moral. ii), "though he has lost beatitude, still he has retained a nature like to the angels."
Reply Obj. 4: All the assistants see some things immediately in the glory of the Divine Essence; and so it may be said that it is the prerogative of the whole of the highest hierarchy to be immediately enlightened by God; while the higher ones among them see more than is seen by the inferior; some of whom enlighten others: as also among those who assist the king, one knows more of the king's secrets than another. _______________________
FOURTH
*S Part 1, Ques 112, Article 4
[I, Q. 112, Art. 4]
Whether All the Angels of the Second Hierarchy Are Sent?
Objection 1: It would seem that all the angels of the second hierarchy are sent. For all the angels either assist, or minister, according to Dan. 7:10. But the angels of the second hierarchy do not assist; for they are enlightened by the angels of the first hierarchy, as Dionysius says (Coel. Hier. viii). Therefore all the angels of the second hierarchy are sent in ministry.
Obj. 2: Further, Gregory says (Moral. xvii) that "there are more who minister than who assist." This would not be the case if the angels of the second hierarchy were not sent in ministry. Therefore all the angels of the second hierarchy are sent to minister.
_On the contrary,_ Dionysius says (Coel. Hier. viii) that the "Dominations are above all subjection." But to be sent implies subjection. Therefore the dominations are not sent to minister.
_I answer that,_ As above stated (A. 1), to be sent to external ministry properly belongs to an angel according as he acts by Divine command in respect of any corporeal creature; which is part of the execution of the Divine ministry. Now the angelic properties are manifested by their names, as Dionysius says (Coel. Hier. vii); and therefore the angels of those orders are sent to external ministry whose names signify some kind of administration. But the name "dominations" does not signify any such administration, but only disposition and command in administering. On the other hand, the names of the inferior orders imply administration, for the "Angels" and "Archangels" are so called from "announcing"; the "Virtues" and "Powers" are so called in respect of some act; and it is right that the "Prince," according to what Gregory says (Hom. xxxiv in Evang.), "be first among the workers." Hence it belongs to these five orders to be sent to external ministry; not to the four superior orders.
Reply Obj. 1: The Dominations are reckoned among the ministering angels, not as exercising but as disposing and commanding what is to be done by others; thus an architect does not put his hands to the production of his art, but only disposes and orders what others are to do.
Reply Obj. 2: A twofold reason may be given in assigning the number of the assisting and ministering angels. For Gregory says that those who minister are more numerous than those who assist; because he takes the words (Dan. 7:10) "thousands of thousands ministered to Him," not in a multiple but in a partitive sense, to mean "thousands out of thousands"; thus the number of those who minister is indefinite, and signifies excess; while the number of assistants is finite as in the words added, "and ten thousand times a hundred thousand assisted Him." This explanation rests on the opinion of the Platonists, who said that the nearer things are to the one first principle, the smaller they are in number; as the nearer a number is to unity, the lesser it is than multitude. This opinion is verified as regards the number of orders, as six administer and three assist.
Dionysius, however, (Coel. Hier. xiv) declares that the multitude of angels surpasses all the multitude of material things; so that, as the superior bodies exceed the inferior in magnitude to an immeasurable degree, so the superior incorporeal natures surpass all corporeal natures in multitude; because whatever is better is more intended and more multiplied by God. Hence, as the assistants are superior to the ministers there will be more assistants than ministers. In this way, the words "thousands of thousands" are taken by way of multiplication, to signify "a thousand times a thousand." And because ten times a hundred is a thousand, if it were said "ten times a hundred thousand" it would mean that there are as many assistants as ministers: but since it is written "ten thousand times a hundred thousand," we are given to understand that the assistants are much more numerous than the ministers. Nor is this said to signify that this is the precise number of angels, but rather that it is much greater, in that it exceeds all material multitude. This is signified by the multiplication together of all the greatest numbers, namely ten, a hundred, and a thousand, as Dionysius remarks in the same passage. _______________________
*S Part 4, Ques 59, Article 1
[III, Q. 59, Art. 1]
Whether Judiciary Power Is to Be Specially Attributed to Christ?
Objection 1: It would seem that judiciary power is not to be specially attributed to Christ. For judgment of others seems to belong to their lord; hence it is written (Rom. 14:4): "Who art thou that judgest another man's servant?" But, it belongs to the entire Trinity to be Lord over creatures. Therefore judiciary power ought not to be attributed specially to Christ.
Obj. 2: Further, it is written (Dan. 7:9): "The Ancient of days sat"; and further on (Dan. 7:10), "the judgment sat, and the books were opened." But the Ancient of days is understood to be the Father, because as Hilary says (De Trin. ii): "Eternity is in the Father." Consequently, judiciary power ought rather to be attributed to the Father than to Christ.
Obj. 3: Further, it seems to belong to the same person to judge as it does to convince. But it belongs to the Holy Ghost to convince: for our Lord says (John 16:8): "And when He is come," i.e. the Holy Ghost, "He will convince the world of sin, and of justice, and of judgment." Therefore judiciary power ought to be attributed to the Holy Ghost rather than to Christ.
_On the contrary,_ It is said of Christ (Acts 10:42): "It is He who was appointed by God, to be judge of the living end of the dead."
_I answer that,_ Three things are required for passing judgment: first, the power of coercing subjects; hence it is written (Ecclus. 7:6): "Seek not to be made a judge unless thou have strength enough to extirpate iniquities." The second thing required is upright zeal, so as to pass judgment not out of hatred or malice, but from love of justice, according to Prov. 3:12: "For whom the Lord loveth, He chasteneth: and as a father in the son He pleaseth Himself." Thirdly, wisdom is needed, upon which judgment is based, according to Ecclus. 10:1: "A wise judge shall judge his people." The first two are conditions for judging; but on the third the very rule of judgment is based, because the standard of judgment is the law of wisdom or truth, according to which the judgment is passed.
Now because the Son is Wisdom begotten, and Truth proceeding from the Father, and His perfect Image, consequently, judiciary power is properly attributed to the Son of God. Accordingly Augustine says (De Vera Relig. xxxi): "This is that unchangeable Truth, which is rightly styled the law of all arts, and the art of the Almighty Craftsman. But even as we and all rational souls judge aright of the things beneath us, so does He who alone is Truth itself pass judgment on us, when we cling to Him. But the Father judges Him not, for He is the Truth no less than Himself. Consequently, whatever the Father judges, He judges through It." Further on he concludes by saying: "Therefore the Father judges no man, but has given all judgment to the Son."
Reply Obj. 1: This argument proves that judiciary power is common to the entire Trinity, which is quite true: still by special appropriation such power is attributed to the Son, as stated above.
Reply Obj. 2: As Augustine says (De Trin. vi), eternity is attributed to the Father, because He is the Principle, which is implied in the idea of eternity. And in the same place Augustine says that the Son is the art of the Father. So, then, judiciary authority is attributed to the Father, inasmuch as He is the Principle of the Son, but the very rule of judgment is attributed to the Son who is the art and wisdom of the Father, so that as the Father does all things through the Son, inasmuch as the Son is His art, so He judges all things through the Son, inasmuch as the Son is His wisdom and truth. And this is implied by Daniel, when he says in the first passage that "the Ancient of days sat," and when he subsequently adds that the Son of Man "came even to the Ancient of days, who gave Him power, and glory, and a kingdom": and thereby we are given to understand that the authority for judging lies with the Father, from whom the Son received the power to judge.
Reply Obj. 3: As Augustine says (Tract. xcv in Joan.): "Christ said that the Holy Ghost shall convince the world of sin, as if to say 'He shall pour out charity upon your hearts.' For thus, when fear is driven away, you shall have freedom for convincing." Consequently, then, judgment is attributed to the Holy Ghost, not as regards the rule of judgment, but as regards man's desire to judge others aright. _______________________
SECOND
*H I beheld, because of the voice of the great words which that horn spoke: and I saw that the beast was slain, and the body thereof was destroyed, and given to the fire to be burnt:
Ver. 11. Spoke. I wished to see how the king would be punished. He felt the hand of God as he was going to destroy all the Jews, when he pretended to repent. 1 Mac. vi. and 2 Mac. ix. 4. His successors could not much disturb the Jews. v. 13. C.
*H And that the power of the other beasts was taken away: and that times of life were appointed them for a time, and a time.
Ver. 12. Time. Each of the four empires had its period assigned. That of Rome attracted the prophet's attention most, and is mentioned first. M.
*H I beheld, therefore, in the vision of the night, and lo, one like the Son of man came with the clouds of heaven, and he came even to the ancient of days: and they presented him before him.
Ver. 13. Heaven. Christ appeared about sixty years after the subversion of the Syrian monarchy. Yet these expressions literally refer to his second coming. Mat. xxvi. 64. C. — He had the form of man, as he had the nature. M. — He is clearly predicted. By his power antichrist is overthrown. W.
* Footnotes
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*
Micheas
4:7
And I will make her that halted, a remnant: and her that had been afflicted, a mighty nation: and the Lord will reign over them in Mount Sion, from this time now and forever.
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Luke
1:32
He shall be great and shall be called the Son of the Most High. And the Lord God shall give unto him the throne of David his father: and he shall reign in the house of Jacob for ever.
*H And he gave him power, and glory, and a kingdom: and all peoples, tribes, and tongues shall serve him: his power is an everlasting power that shall not be taken away: and his kingdom that shall not be destroyed.
Ver. 14. Destroyed. The eternal dominion of Christ could not be expressed in stronger terms. He seems to allude to them, Mat. xxviii. 18. C.
* Summa
*S Part 4, Ques 59, Article 4
[III, Q. 59, Art. 4]
Whether Judiciary Power Belongs to Christ with Respect to All Human Affairs?
Objection 1: It would seem that judiciary power concerning all human affairs does not belong to Christ. For as we read in Luke 12:13, 14, when one of the crowd said to Christ: "Speak to my brother that he divide the inheritance with me; He said to him: Man, who hath appointed Me judge, or divider over you?" Consequently, He does not exercise judgment over all human affairs.
Obj. 2: Further, no one exercises judgment except over his own subjects. But, according to Heb. 2:8, "we see not as yet all things subject to" Christ. Therefore it seems that Christ has not judgment over all human affairs.
Obj. 3: Further, Augustine says (De Civ. Dei xx) that it is part of Divine judgment for the good to be afflicted sometimes in this world, and sometimes to prosper, and in like manner the wicked. But the same was the case also before the Incarnation. Consequently, not all God's judgments regarding human affairs are included in Christ's judiciary power.
_On the contrary,_ It is said (John 5:22): "The Father hath given all judgment to the Son."
_I answer that,_ If we speak of Christ according to His Divine Nature, it is evident that every judgment of the Father belongs to the Son; for, as the Father does all things through His Word, so He judges all things through His Word.
But if we speak of Christ in His human nature, thus again is it evident that all things are subject to His judgment. This is made clear if we consider first of all the relationship subsisting between Christ's soul and the Word of God; for, if "the spiritual man judgeth all things," as is said in 1 Cor. 2:15, inasmuch as his soul clings to the Word of God, how much more Christ's soul, which is filled with the truth of the Word of God, passes judgment upon all things.
Secondly, the same appears from the merit of His death; because, according to Rom. 14:9: "To this end Christ died and rose again; that He might be Lord both of the dead and of the living." And therefore He has judgment over all men; and on this account the Apostle adds (Rom. 14:10): "We shall all stand before the judgment seat of Christ": and (Dan. 7:14) it is written that "He gave Him power, and glory, and a kingdom; and all peoples, tribes, and tongues shall serve Him."
Thirdly, the same thing is evident from comparison of human affairs with the end of human salvation. For, to whomsoever the substance is entrusted, the accessory is likewise committed. Now all human affairs are ordered for the end of beatitude, which is everlasting salvation, to which men are admitted, or from which they are excluded by Christ's judgment, as is evident from Matt. 25:31, 40. Consequently, it is manifest that all human affairs are included in Christ's judiciary power.
Reply Obj. 1: As was said above (A. 3, Obj. 1), judiciary power goes with royal dignity. Now Christ, although established king by God, did not wish while living on earth to govern temporarily an earthly kingdom; consequently He said (John 18:36): "My kingdom is not of this world." In like fashion He did not wish to exercise judiciary power over temporal concerns, since He came to raise men to Divine things. Hence Ambrose observes on this passage in Luke: "It is well that He who came down with a Divine purpose should hold Himself aloof from temporal concerns; nor does He deign to be a judge of quarrels and an arbiter of property, since He is judge of the quick and the dead, and the arbitrator of merits."
Reply Obj. 2: All things are subject to Christ in respect of that power, which He received from the Father, over all things, according to Matt. 28:18: "All power is given to Me in heaven and in earth." But as to the exercise of this power, all things are not yet subject to Him: this will come to pass in the future, when He shall fulfil His will regarding all things, by saving some and punishing others.
Reply Obj. 3: Judgments of this kind were exercised by Christ before His Incarnation, inasmuch as He is the Word of God: and the soul united with Him personally became a partaker of this power by the Incarnation. _______________________
FIFTH
*H These four great beasts, are four kingdoms, which shall arise out of the earth.
Ver. 17. Earth. The first was on the point of disappearing. C. v. 31. H.
*H But the saints of the most high God shall take the kingdom: and they shall possess the kingdom for ever and ever.
Ver. 18. Most High, (Th.) or rather Chal. "the very high saints of God;" as also v. 22, 25, and 27.
*H I beheld, and lo, that horn made war against the saints, and prevailed over them,
Ver. 21. Saints. The Machabees at last prevailed. Christ will punish the Jews. Mat. xxiv. 30.
*H And thus he said: The fourth beast shall be the fourth kingdom upon earth, which shall be greater than all the kingdoms, and shall devour the whole earth, and shall tread it down, and break it in pieces.
Ver. 23. Greater. Chal. "unlike," as v. 7. Epiphanes was a greater scourge of the Jews than any of the preceding.
*H And the ten horns of the same kingdom, shall be ten kings: and another shall rise up after them, and he shall be mightier than the former, and he shall bring down three kings.
Ver. 24. Mightier. Chal. again, "unlike." Antiochus the great had lost many provinces: but his son was the most implacable enemy of God's people. He subdued them, Egypt and Armenia; or his three competitors. v. 8.
*H And he shall speak words against the High One, and shall crush the saints of the most High: and he shall think himself able to change times and laws, and they shall be delivered into his hand until a time, and times, and half a time.
Ver. 25. Against, or "over against," like an accuser. Sym. "as if he were God." — Laws. He did this with regard to the Jews, (1 Mac. i. 41. C.) prohibiting their festivals. Antichrist will do the like, and pretend to work miracles. H. — A time, &c. That is, three years and a half; which is supposed to be the length of the duration of the persecution of antichrist. Ch. Apoc. xi. 2. and xii. 14. — Josephus (Bel. pref.) says the sacrifices were discontinued so long, or rather this time elapsed from the publishing his edict till the temple was purified. During six months, people offered sacrifice clandestinely. 1 Mac. iv. 36. 52.
*H And that the kingdom, and power, and the greatness of the kingdom, under the whole heaven, may be given to the people of the saints of the most High: whose kingdom is an everlasting kingdom, and all kings shall serve him, and shall obey him.
Ver. 27. Him. The power of the Machabees was too limited, to be here understood. The Church and Christ must be meant.
*H Hitherto is the end of the word. I, Daniel, was much troubled with my thoughts, and my countenance was changed in me: but I kept the word in my heart.
Ver. 28. Word. The angel spoke no more at this time. C.