Click *H for Haydock Commentary. *Footnote for footnote etc.
Click any word in Latin Greek or Hebrew to activate the parser. Then click on the display to expand the parser.
*H And I turned, and lifted up my eyes, and saw: and behold four chariots came out from the midst of two mountains: and the mountains were mountains of brass.
Ver. 1. Four chariots. The four great empires of the Chaldeans, Persians, Grecians, and Romans; or, perhaps, by the fourth chariot are represented the kings of Egypt and of Asia, the descendants of Ptolemeus and Seleucus. Ch. See Dan. ii. W. — The chariots seem to represent the same thing as the four horns, (C. i. 18.) namely, the punishment of the four empires. The angel says nothing of the first chariot, as the Chaldeans, who overthrew the Assyrians, were now devoid of power. — Brass, or hard; signifying that the chariots were designed to bruise nations. C. — Empires depend on the decrees of God. M. — The two mountains may denote the passes of Cilicia, through which the conquerors must pass from Egypt and Syria to Babylon. Tournemine.
*H In the first chariot were red horses, and in the second chariot black horses.
Ver. 2. Red. The Chaldeans were bloody towards the Jews, and clothed in red. Nah. ii. 3. M.
*H And in the third chariot white horses, and in the fourth chariot grisled horses, and strong ones.
Ver. 3. Strong; (Prot. marg.) the text has "bay." H. — Some Gr. copies read erroneously, red. S. Jer. — Others have, variegated, as v. 7. H.
*H And the angel answered, and said to me: These are the four winds of the heaven, which go forth to stand before the Lord of all the earth.
Ver. 5. Winds. These angels go throughout the world to punish. Dan. x. 13. We commonly suppose the tutelar angels to be for the defence of their kingdoms. C. — But they may often promote our real welfare by chastisements. H. — The four monarchies fight like the winds, and soon disappear. M.
*H That in which were the black horses went forth into the land of the north, and the white went forth after them: and the grisled went forth to the land the south.
Ver. 6. North. So Babylon is called, because it lay to the north in respect of Jerusalem. The black horses, that is, the Medes and Persians, and after them Alexander and his Greeks, signified by the white horses, went thither because they conquered Babylon, executed upon it the judgments of God, which is signified v. 8 by the expression of quieting his spirit. Ch. — The Persians are black, afflicting the Jews under Assuerus, and hindering the temple. M. — Cambyses meditated their utter ruin. C. ii. 20. H. — White. Alexander was of a beneficent temper when he was not intoxicated. He fought for glory, and was kind to the Jews. C. — South: Egypt, which lay to the south of Jerusalem, and was occupied first by Ptolemeus, and then by the Romans. Ch. — The Lagides were some good and some very bad princes, represented by the grisly colour. C.
*H And they that were most strong, went out, and sought to go, and to run to and fro through all the earth. And he said: Go, walk throughout the earth: and they walked throughout the earth.
Ver. 7. Strong. Sept. "variegated;" ψαροι, (H.) sturnini. S. Jer. — Earth. This well describes the ambition and power of the Seleucides, particularly of Antiochus the great, (C.) or of the Roman generals down to Cæsar. M.
*H And he called me, and spoke to me, saying: Behold they that go forth into the land of the north, have quieted my spirit in the land of the north.
Ver. 8. Spirit. Sept. "wrath or fury." H. — Nabopolassar overcame the Assyrians, Cyrus the Chaldeans, as Alexander would shortly treat the Persians.
*H Take of them of the captivity, of Holdai, and of Tobias, and of Idaias; thou shalt come in that day, a shalt go into the house of Josias, the son of Sophonias, who came out of Babylon.
Ver. 10. Holdai, &c. They had brought presents for the temple, which are to be used to make crowns for Jesus and Zorobabel. v. 13. C. — The names are interpreted by the Sept. "of the princes and of its useful things, and of those who have known it, (captivity) and thou," &c. H. — Helem and Hem are afterwards mentioned instead of Holdai. v. 14. S. Jer.
*H And thou shalt take gold and silver: and shalt make crowns, and thou shalt set them on the head of Jesus the son of Josedec, the high priest.
Ver. 11. Crowns. Chal. "a great crown." Sept. v. 14. "a crown;" perhaps like the pope's M. — Jesus. When the prophet set the crown on the high priest's head, in order to shew that it did not belong to him, except as a figure of the Messias, he added, behold a man, who is also God, called Orient, or "raising up," and establishing the kingdom, which was promised to David. S. Jer. W.
* Footnotes
-
*
Luke
1:78
Through the bowels of the mercy of our God, in which the Orient from on high hath visited us:
*H And thou shalt speak to him, saying: Thus saith the Lord of hosts, saying: BEHOLD A MAN, THE ORIENT IS HIS NAME: and under him shall he spring up, a shall build a temple to the Lord.
Ver. 12. Orient. Prot. "the branch, and he shall grow up out of his place." H. — Heb. "under or from himself." This alludes to the miraculous birth of Christ, (Is. xi. 1.) whom the prophet had principally in view; though his hearers might naturally understand (C.) Zorobabel, who was to preserve the royal family and build the temple. Theod. S. Jer. — Yet he was only a shadow of the Messias. C. iii. 8. C.
* Summa
*S Part 3, Ques 84, Article 3
[II-II, Q. 84, Art. 3]
Whether Adoration Requires a Definite Place?
Objection 1: It would seem that adoration does not require a definite place. It is written (John 4:21): "The hour cometh, when you shall neither on this mountain, nor in Jerusalem, adore the Father"; and the same reason seems to apply to other places. Therefore a definite place is not necessary for adoration.
Obj. 2: Further, exterior adoration is directed to interior adoration. But interior adoration is shown to God as existing everywhere. Therefore exterior adoration does not require a definite place.
Obj. 3: Further, the same God is adored in the New as in the Old Testament. Now in the Old Testament they adored towards the west, because the door of the Tabernacle looked to the east (Ex. 26:18 seqq.). Therefore for the same reason we ought now to adore towards the west, if any definite place be requisite for adoration.
_On the contrary,_ It is written (Isa. 56:7): "My house shall be called the house of prayer," which words are also quoted (John 2:16).
_I answer that,_ As stated above (A. 2), the chief part of adoration is the internal devotion of the mind, while the secondary part is something external pertaining to bodily signs. Now the mind internally apprehends God as not comprised in a place; while bodily signs must of necessity be in some definite place and position. Hence a definite place is required for adoration, not chiefly, as though it were essential thereto, but by reason of a certain fittingness, like other bodily signs.
Reply Obj. 1: By these words our Lord foretold the cessation of adoration, both according to the rite of the Jews who adored in Jerusalem, and according to the rite of the Samaritans who adored on Mount Garizim. For both these rites ceased with the advent of the spiritual truth of the Gospel, according to which "a sacrifice is offered to God in every place," as stated in Malach. 1:11.
Reply Obj. 2: A definite place is chosen for adoration, not on account of God Who is adored, as though He were enclosed in a place, but on account of the adorers; and this for three reasons. First, because the place is consecrated, so that those who pray there conceive a greater devotion and are more likely to be heard, as may be seen in the prayer of Solomon (3 Kings 8). Secondly, on account of the sacred mysteries and other signs of holiness contained therein. Thirdly, on account of the concourse of many adorers, by reason of which their prayer is more likely to be heard, according to Matt. 18:20, "Where there are two or three gathered together in My name, there am I in the midst of them."
Reply Obj. 3: There is a certain fittingness in adoring towards the east. First, because the Divine majesty is indicated in the movement of the heavens which is from the east. Secondly, because Paradise was situated in the east according to the Septuagint version of Gen. 2:8, and so we signify our desire to return to Paradise. Thirdly, on account of Christ Who is "the light of the world" [*John 8:12; 9:5], and is called "the Orient" (Zech. 6:12); "Who mounteth above the heaven of heavens to the east" (Ps. 67:34), and is expected to come from the east, according to Matt. 24:27, "As lightning cometh out of the east, and appeareth even into the west; so shall also the coming of the Son of Man be." _______________________
*S Part 4, Ques 36, Article 3
[III, Q. 36, Art. 3]
Whether Those to Whom Christ's Birth Was Made Known Were Suitably Chosen?
Objection 1: It would seem that those to whom Christ's birth was made known were not suitably chosen. For our Lord (Matt. 10:5) commanded His disciples, "Go ye not into the way of the Gentiles," so that He might be made known to the Jews before the Gentiles. Therefore it seems that much less should Christ's birth have been at once revealed to the Gentiles who "came from the east," as stated Matt. 2:1.
Obj. 2: Further, the revelation of Divine truth should be made especially to the friends of God, according to Job 37 [Vulg.: Job 36:33]: "He sheweth His friend concerning it." But the Magi seem to be God's foes; for it is written (Lev. 19:31): "Go not aside after wizards (_magi_), neither ask anything of soothsayers." Therefore Christ's birth should not have been made known to the Magi.
Obj. 3: Further, Christ came in order to set free the whole world from the power of the devil; whence it is written (Malachi 1:11): "From the rising of the sun even to the going down, My name is great among the Gentiles." Therefore He should have been made known, not only to those who dwelt in the east, but also to some from all parts of the world.
Obj. 4: Further, all the sacraments of the Old Law were figures of Christ. But the sacraments of the Old Law were dispensed through the ministry of the legal priesthood. Therefore it seems that Christ's birth should have been made known rather to the priests in the Temple than to the shepherds in the fields.
Obj. 5: Further, Christ was born of a Virgin-Mother, and was as yet a little child. It was therefore more suitable that He should be made known to youths and virgins than to old and married people or to widows, such as Simeon and Anna.
_On the contrary,_ It is written (John 13:18): "I know whom I have chosen." But what is done by God's wisdom is done becomingly. Therefore those to whom Christ's birth was made known were suitably chosen.
_I answer that,_ Salvation, which was to be accomplished by Christ, concerns all sorts and conditions of men: because, as it is written (Col. 3:11), in Christ "there is neither male nor female, [*These words are in reality from Gal. 3:28] neither Gentile nor Jew . . . bond nor free," and so forth. And in order that this might be foreshadowed in Christ's birth, He was made known to men of all conditions. Because, as Augustine says in a sermon on the Epiphany (32 de Temp.), "the shepherds were Israelites, the Magi were Gentiles. The former were nigh to Him, the latter far from Him. Both hastened to Him together as to the cornerstone." There was also another point of contrast: for the Magi were wise and powerful; the shepherds simple and lowly. He was also made known to the righteous as Simeon and Anna; and to sinners, as the Magi. He was made known both to men, and to women--namely, to Anna--so as to show no condition of men to be excluded from Christ's redemption.
Reply Obj. 1: That manifestation of Christ's birth was a kind of foretaste of the full manifestation which was to come. And as in the later manifestation the first announcement of the grace of Christ was made by Him and His Apostles to the Jews and afterwards to the Gentiles, so the first to come to Christ were the shepherds, who were the first-fruits of the Jews, as being near to Him; and afterwards came the Magi from afar, who were "the first-fruits of the Gentiles," as Augustine says (Serm. 30 de Temp. cc.).
Reply Obj. 2: As Augustine says in a sermon on the Epiphany (Serm. 30 de Temp.): "As unskilfulness predominates in the rustic manners of the shepherd, so ungodliness abounds in the profane rites of the Magi. Yet did this Corner-Stone draw both to Itself; inasmuch as He came 'to choose the foolish things that He might confound the wise,' and 'not to call the just, but sinners,'" so that "the proud might not boast, nor the weak despair." Nevertheless, there are those who say that these Magi were not wizards, but wise astronomers, who are called Magi among the Persians or Chaldees.
Reply Obj. 3: As Chrysostom says [*Hom. ii in Matth. in the Opus Imperf., among the supposititious works of Chrysostom]: "The Magi came from the east, because the first beginning of faith came from the land where the day is born; since faith is the light of the soul." Or, "because all who come to Christ come from Him and through Him": whence it is written (Zech. 6:12): "Behold a Man, the Orient is His name." Now, they are said to come from the east literally, either because, as some say, they came from the farthest parts of the east, or because they came from the neighboring parts of Judea that lie to the east of the region inhabited by the Jews. Yet it is to be believed that certain signs of Christ's birth appeared also in other parts of the world: thus, at Rome the river flowed with oil [*Eusebius, Chronic. II, Olymp. 185]; and in Spain three suns were seen, which gradually merged into one [*Cf. Eusebius, Chronic. II, Olymp. 184].
Reply Obj. 4: As Chrysostom observes (Theophylact., Enarr. in Luc. ii, 8), the angel who announced Christ's birth did not go to Jerusalem, nor did he seek the Scribes and Pharisees, for they were corrupted, and full of ill-will. But the shepherds were single-minded, and were like the patriarchs and Moses in their mode of life.
Moreover, these shepherds were types of the Doctors of the Church, to whom are revealed the mysteries of Christ that were hidden from the Jews.
Reply Obj. 5: As Ambrose says (on Luke 2:25): "It was right that our Lord's birth should be attested not only by the shepherds, but also by people advanced in age and virtue": whose testimony is rendered the more credible by reason of their righteousness. _______________________
FOURTH
*S Part 4, Ques 37, Article 2
[III, Q. 37, Art. 2]
Whether His Name Was Suitably Given to Christ?
Objection 1: It would seem that an unsuitable name was given to Christ. For the Gospel reality should correspond to the prophetic foretelling. But the prophets foretold another name for Christ: for it is written (Isa. 7:14): "Behold a virgin shall conceive and bear a son, and His name shall be called Emmanuel"; and (Isa. 8:3): "Call His name, Hasten to take away the spoils; Make haste to take away the prey"; and (Isa. 9:6): "His name shall be called Wonderful, Counselor God the Mighty, the Father of the world to come, the Prince of Peace"; and (Zech. 6:12): "Behold a Man, the Orient is His name." Thus it was unsuitable that His name should be called Jesus.
Obj. 2: Further, it is written (Isa. 62:2): "Thou shalt be called by a new name, which the mouth of the Lord hath named [Vulg.: 'shall name']." But the name Jesus is not a new name, but was given to several in the Old Testament: as may be seen in the genealogy of Christ (Luke 3:29), "Therefore it seems that it was unfitting for His name to be called Jesus."
Obj. 3: Further, the name Jesus signifies "salvation"; as is clear from Matt. 1:21: "She shall bring forth a son, and thou shalt call His name Jesus. For He shall save His people from their sins." But salvation through Christ was accomplished not only in the circumcision, but also in uncircumcision, as is declared by the Apostle (Rom. 4:11, 12). Therefore this name was not suitably given to Christ at His circumcision.
On the contrary is the authority of Scripture, in which it is written (Luke 2:21): "After eight days were accomplished, that the child should be circumcised, His name was called Jesus."
_I answer that,_ A name should answer to the nature of a thing. This is clear in the names of genera and species, as stated _Metaph._ iv: "Since a name is but an expression of the definition" which designates a thing's proper nature.
Now, the names of individual men are always taken from some property of the men to whom they are given. Either in regard to time; thus men are named after the Saints on whose feasts they are born: or in respect of some blood relation; thus a son is named after his father or some other relation; and thus the kinsfolk of John the Baptist wished to call him "by his father's name Zachary," not by the name John, because "there" was "none of" his "kindred that" was "called by this name," as related Luke 1:59-61. Or, again, from some occurrence; thus Joseph "called the name of" the "first-born Manasses, saying: God hath made me to forget all my labors" (Gen. 41:51). Or, again, from some quality of the person who receives the name; thus it is written (Gen. 25:25) that "he that came forth first was red and hairy like a skin; and his name was called Esau," which is interpreted "red."
But names given to men by God always signify some gratuitous gift bestowed on them by Him; thus it was said to Abraham (Gen. 17:5): "Thou shalt be called Abraham; because I have made thee a father of many nations": and it was said to Peter (Matt. 16:18): "Thou art Peter, and upon this rock I will build My Church." Since, therefore, this prerogative of grace was bestowed on the Man Christ that through Him all men might be saved, therefore He was becomingly named Jesus, i.e. Saviour: the angel having foretold this name not only to His Mother, but also to Joseph, who was to be his foster-father.
Reply Obj. 1: All these names in some way mean the same as Jesus, which means "salvation." For the name "Emmanuel, which being interpreted is 'God with us,'" designates the cause of salvation, which is the union of the Divine and human natures in the Person of the Son of God, the result of which union was that "God is with us."
When it was said, "Call his name, Hasten to take away," etc., these words indicate from what He saved us, viz. from the devil, whose spoils He took away, according to Col. 2:15: "Despoiling the principalities and powers, He hath exposed them confidently."
When it was said, "His name shall be called Wonderful," etc., the way and term of our salvation are pointed out: inasmuch as "by the wonderful counsel and might of the Godhead we are brought to the inheritance of the life to come," in which the children of God will enjoy "perfect peace" under "God their Prince."
When it was said, "Behold a Man, the Orient is His name," reference is made to the same, as in the first, viz. to the mystery of the Incarnation, by reason of which "to the righteous a light is risen up in darkness" (Ps. 111:4).
Reply Obj. 2: The name Jesus could be suitable for some other reason to those who lived before Christ--for instance, because they were saviours in a particular and temporal sense. But in the sense of spiritual and universal salvation, this name is proper to Christ, and thus it is called a "new" name.
Reply Obj. 3: As is related Gen. 17, Abraham received from God and at the same time both his name and the commandment of circumcision. For this reason it was customary among the Jews to name children on the very day of circumcision, as though before being circumcised they had not as yet perfect existence: just as now also children receive their names in Baptism. Wherefore on Prov. 4:3, "I was my father's son, tender, and as an only son in the sight of my mother," the gloss says: "Why does Solomon call himself an only son in the sight of his mother, when Scripture testifies that he had an elder brother of the same mother, unless it be that the latter died unnamed soon after birth?" Therefore it was that Christ received His name at the time of His circumcision. _______________________
THIRD
*H Yea, he shall build a temple to the Lord: and he shall bear the glory, and shall sit, and rule upon his throne: and he shall be a priest upon his throne, and the counsel of peace shall be between them both.
Ver. 13. Glory. Sept. "virtue," or "receive strength" and courage, αρετην; (H.) or one of the crowns, as prince of Juda. v. 10. C. — Both. That is, he shall unite in himself the two offices or dignities of king and priest. Ch. — Zorobabel and Jesus shall act in concert. H.
*H And the crowns shall be to Helem, and Tobias, and Idaias, and to Hem, the son of Sophonias, a memorial in the temple of the Lord.
Ver. 14. Helem. Sept. "the crown shall be for those who expect him." H. — Hem. Sept. "for grace." Heb. chen. S. Jer. — Thus proper names are frequently interpreted. H. — The crowns were not to be worn, but to be deposited in the temple. 1 Mac. i. 23. C. — The names of those four who had contributed towards their making, were to be inscribed upon them. Helem and Hem are the same with Holdai and Josias. M. — The Jews say Hem or Daniel, and his three companions, brought gifts. S. Jer.
*H And they that are far off, shall come and shall build in the temple of the Lord: and you shall know that the Lord of hosts sent me to you. But this shall come to pass, if hearing you will hear the voice of the Lord your God.
Ver. 15. Off. Many Jews now assisted in the building, coming from all parts. The temple was thus finished in four years time; whereas Solomon, with all his riches and workmen, spent seven in building one. C.