St Luke Chapter II : Verses 8-14
Contents
- Luke ii. 8-14. Douay-Rheims (Challoner) text & Latin text (Vulgate).
- Annotations
- Douay-Rheims : 1582 text & notes
Luke ii. 8-14.
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| Gloria in altissimis Deo. J-J Tissot. |
Et pastores erant in regione eadem vigilantes, et custodientes vigilias noctis super gregem suum.
9 And behold an angel of the Lord stood by them, and the brightness of God shone round about them; and they feared with a great fear.
Et ecce angelus Domini stetit juxta illos, et claritas Dei circumfulsit illos, et timuerunt timore magno.
Et dixit illis angelus : Nolite timere : ecce enim evangelizo vobis gaudium magnum, quod erit omni populo :
11 For, this day, is born to you a Saviour, who is Christ the Lord, in the city of David.
quia natus est vobis hodie Salvator, qui est Christus Dominus, in civitate David.
12 And this shall be a sign unto you. You shall find the infant wrapped in swaddling clothes, and laid in a manger.
Et hoc vobis signum : invenietis infantem pannis involutum, et positum in præsepio.
13 And suddenly there was with the angel a multitude of the heavenly army, praising God, and saying:
Et subito facta est cum angelo multitudo militiae caelestis laudantium Deum, et dicentium :
14 Glory to God in the highest; and on earth peace to men of good will.
Gloria in altissimis Deo, et in terra pax hominibus bonæ voluntatis.
Additional Notes
8. And there were in the same country shepherds watching, and keeping the night watches over their flock. In the fields and plains about Bethlehem. St. Jerome, Ep. 27, Brochardus, and others say that it was the same place where Jacob fed his flocks, and which was called the Tower of Edar, or the flock (tower), because it is rich in pasturage; Gen. xxxv. 21.
[Ed. The young King David was a shepherd who also tended his father's sheep near Bethlehem, when Samuel came to anoint him: 1 Kings xvi. 11-13].
Here, then, it was that the angels sang “Glory to God in the highest;” and S. Helena built on the spot a Church in honour of the Holy Angels. The place is about a mile from Bethlehem.
watching, and keeping the night watches. In Greek ἀγραυλοῦιτες—passing the night or keeping their flocks in the field. For αὐλή is a fold or enclosed place, and αγρός is a field. Theophylact interprets singing in the field, as though from αὐλεῖν, to sing.
From these words Joseph Scaliger argues that Christ was born in September; for it is then, he says, and not in December, the depth of winter, when everything is stiff with frost or snow, that sheep are herded and fed in the fields. However, that Christ was born on the 25th of December is the common tradition of the Church and of all ages. In answer to Scaliger’s argument, it may be urged that in warm climates, such as Palestine, flocks stay in the fields even in winter; whether in the open air, or in sheds prepared for the purpose, such as there doubtless would have been in “the Tower of Edar.” So in Italy one sees sheep and cattle feeding on the plains the whole winter.
keeping the night watches. In the Greek φυλάσσοντες φυλακάς—keeping watch through the four watches of the night to guard their flocks lest they might be pillaged by wolves or robbers. Hence we gather that Christ was born in the night, probably after midnight, when the 25th day of December was beginning. And this is signified mystically (for there is another and literal interpretation of the passage) by the words of Wisdom xviii.14:—“For while all things were in quiet silence, and the night was in the midst of her course, Thy almighty word leapt down from heaven from thy royal throne, as a fierce conqueror into the midst of the land of destruction.”
In memory of the event, the Church of the Three Shepherds was afterwards built on this spot. Lucius Dexter in his Chronicle, which he dedicates to S. Jerome, says, “A.U.C. 752, in the consulship of Lentulus and Messala, one year before the consulship of Augustus and Sylvanus, Christ is born, and is pointed out to three shepherds who were holy men.” See Baronius, A.C. 1.
9. And behold an angel of the Lord stood by them, and the brightness of God shone round about them; and they feared with a great fear. “An angel,” says Titus, “in a body which he had assumed to signify that God had assumed a body, and had made Himself visible to man by means of the flesh He had taken upon Him.”
The author of the work “De Nativitate Dii,” attributed to S. Cyprian, Toletus, Francis Lucas, and others think that this angel was Gabriel, for it was he who appeared to the Blessed Virgin and to Zachariah, and he was the agent in all this matter of the Incarnation.
stood by them. In the Greek ἐπέστη αὐτοῖς, which some translate “stood over them.” like an angel coming down from heaven. These shepherds, being Jews and believers, are called by an angel, for angels often appeared to the Jews; the Magi, being Gentiles and astrologers, are called by a star. See S. Gregory, Hom. 10, on the Gospels.
Euthymius gives four reasons why the angel appeared first to the shepherds, and not to Scribes or rich citizens.
The first is that here at Christ’s crib, all things breathe poverty and lowliness, and the simple shepherds, poor and humble as they are, are more pleasing to God than proud rich men, and incredulous Scribes and Pharisees—“I confess to thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them to the little ones. Yea, Father; for so hath it seemed good in thy sight.” Matt. xi. 25. Theophylact remarks on this passage: “He has overcome the learned by the unlearned, the rich by the poor; and by fishermen He caught the whole world like fish.”
The second reason is that the shepherds were following the old way of life of the Patriarchs, the most innocent of industries. Abel, Abraham, Isaac, Jacob, Joseph, and Moses were shepherds, and to them, as being holy and innocent, God often appeared by His angels.
The third is that Christ was to be the shepherd of His people—“I am the Good Shepherd” (John x.11.) Hence it was once usual to paint Christ as a Shepherd surrounded by sheep, as we may still see in Rome in S. Cosmas and S. Damian and other ancient churches.
And the fourth is, in order that we may understand that to the shepherds of rational sheep—of the faithful—the Divine mysteries are first revealed by God, for them to teach their sheep—to the people committed to their care.
The author of “De Mirabilibus Sacræ Scripturæ,” quoted in the works of S. Augustine (vol. iii. bk. iii. ch. 2), gives a fifth reason, namely, that Christ was the Lamb that was to be offered for the salvation of the world. It was fitting, then, that He should first be made kownn to shepherds.
Tropologically, Christ reveals and communicates Himself to those who watch over their thoughts and actions as the shepherds watched their flocks, and consoles those who have no consolation for themselves. S. Bernard (Serm. 5, “On the Nativity”) says,
“The infancy of Christ has no consolation for them that speak much, nor His tears for them that laugh, nor his swaddling clothes for them that are clothed in fine raiment, nor His manger and His stable for those who love the chief seats in the assemblies. But we shall see that these things yield, perhaps, all their consolation to those who wait for their Lord in calmness and quietness. And let them know that the angels themselves bring no consolation for other than such as these.”
and the brightness of God shone round about them; In the Arabic version, “the glory of the Lord arose upon them.” Everywhere in Holy Scripture God has manifested His glory by a heavenly light. “By glory of the Lord,” says Euthymius, “we are to understand Divine light.” This brightness, then, was not that of the stars, but a far more august effulgence, the indication of the Majesty of God, whose ambassador the angel was. However, S. Ambrose, Serm. 10, “On the Feast of the Nativity,” says,
“When the Saviour arises, not only is the salvation of the human race renewed, but also the brightness of the sun himself; as the Apostle says in Ephes. 1.—That by Him He might restore all things that are, whether in the heavens or on earth. For if the sun is darkened when Christ suffers, it must of necessity shine more brightly than usual when He is born.… To sum up, I hold that it came to pass that the night began to wane while the sun, hastening to pay his homage to the birth of the Lord, brought forth his light upon the world before the night fulfilled her course. Indeed I call it not night at all, nor will I say that it had any darkness when the shepherds watched, the angels rejoiced, and the stars paid their service. If the sun stood still at the prayer of Joshua the son of Nun, why should it not at the birth of Christ make haste to advance into the night?”
and they feared with a great fear. They were filled with a holy and reverent fear, by reason both of the strangeness of the vision and the brightness, and also of the majesty of the heavenly messenger,—a majesty which so strikes men as almost to stupefy them, so that of old the opinion prevailed that he who had seen an angel must die, according to the words of Manoah, the father of Samson, “We shall surely die because we have seen God.” Judg. xiii. 22. From this we may learn that the sign of a good angel is that he first terrifies us and then consoles us.
10. And the angel said to them: Fear not; for, behold, I bring you good tidings of great joy, that shall be to all the people:—but first to you, whom first I summon to visit and adore the Messiah that is born.
11. For, this day, is born to you a Saviour, who is Christ the Lord, in the city of David. In Bethlehem, of the seed and lineage of David. Each word here has its weight, and suggests new matter for joy, as is clear to every one who ponders them deeply. Toletus makes a full and minute examination of the passage. The name “Christ” denotes priesthood and kinghood, says Eusebius in the Catena, for both kings and priests were anointed, and were therefore called “Christi”—that is “consecrated by anointing.”
12. And this shall be a sign unto you. You shall find the infant wrapped in swaddling clothes, and laid in a manger. For other children born at that time were in houses and in beds,—only Christ was in a manger in a stable. Hence it appears that this manger was commonly known to every one, unless we suppose, as Toletus would have it, that the angel pointed out to the shepherds with his finger, or by an inward inspiration, the cave where the manger was. The angel gives this sign that the shepherds may not suppose, according to the Jewish notion, that their Messiah, as King of the Jews, was to be sought in the royal palace of Herod or in any place of the same kind. For this was Christ’s first Advent—the Advent of Humility, as His second Advent, to judge the world, will be one of Majesty. The sign, then, of the Word Incarnate and straitened is the lowliness of the swaddling bands and the manger. As S. Bernard says, Serm. 1, “On the Nativity,”
“What more unworthy, what more detestable, what more severely punishable than that, seeing the God of Heaven become a little child, man should of his own free will set himself in opposition to magnify himself upon the earth? It is a trait of intolerable insolence that, where His Majesty has effaced Itself, a poor worm should be puffed up and swollen with pride.”
13. And suddenly there was with the angel a multitude of the heavenly army, praising God, and saying: Because, as I said at verse 7, all the angels accompanied Christ to earth and adored Him, and they are His battle array and His host,—the army of Heaven that fight strongly for God against the evil spirits and against the ungodly. Wherefore He is called the “God of Sabaoth,” that is, of armies. So it was that Jacob, the type of Christ, fleeing from his brother Esau, saw an army of angels that brought him aid; wherefore he said, “This is the camp of God,” and called the place Mahanaim—“The camp in double,” on account of the two ranks or bodies of angels which he saw coming to protect him, Gen. xxxii. Again, if the stars of the morning praised God, and all the sons of God (that is, the angels) rejoiced at the creation of the world, as Job says (ch. xxxviii.7), how much more did they do so at the Incarnation and Nativity of the Word?
14. Glory to God in the highest; and on earth peace to men of good will. (of good will “bonæ voluntatis,” Vulgate). So the Syriac, Egyptian, Coptic, and Persian versions also have it, except the words “of good will,” of which we will treat presently. “In the Highest” may be taken with reference both to “God”—glory to God who dwells in the highest heavens; and also, and preferably with reference to “glory.” In the highest heavens the angels give glory to God, as on earth men enjoy peace through Christ who is now born. Again, these words may be taken either in an affirmative sense—supplying “is;” or in an optative sense—supplying “be.” In the former sense it is, Now is there glory to God in heaven, and peace on earth. For the inhabitants of heaven glorify the mercy, the wisdom, and the fidelity of God, in that He has now exhibited to the world the Christ promised by Him to the patriarchs, and hence there is peace on earth, for that Christ is born to reconcile to God, as the peacemaking King, men who are born sons of wrath. So Toletus and Maldonatus. In the optative sense, praised and glorified be God in heaven, and let all the inhabitants of heaven bless and glorify Him, because He has deigned to send Christ upon the earth, that He, being incarnate, may bring to men peace—that is, reconciliation, grace, salvation, and all good things. Therefore let heaven and earth praise God, and let all the dwellers therein rejoice before Him, because Christ is born, who is the glory of God, the joy of angels, the peace of men. So Jansenius, Baradius, and others.
The Greek versions make this hymn consist of three members:—(1) Glory to God in the Highest, (2) on earth peace, (3) good will among men. So, too, the Syriac, and the Arabic, which instead of “good will” has “rejoicing” [hilaritas]; and the Greek fathers everywhere adopt this reading—S. Athanasius, Basil, Gregory of Nyssa, &c.
But all the Latins, and, among the Greeks, Origen, S. Chrysostom, and Cyril, read, and with better reason, for εὐδοκία—good will, εὐδοκίας—of good will, making the hymn consist of two members. For as glory is given to God as to Him who is glorified, so peace is given to men of good will as to those whom the peace of Christ belongs and befits; and in this way the concatenation of the whole sentence hangs better together. The peace on earth cannot be supposed to be other than that which belongs to men of good will. S. Bernard, in his Epist. 126 to the Bishop of Aquitania, says:
“How then shall the peace of men stand before God, or with God, if His glory cannot be secured to God among men? O foolish sons of Adam, who, despising peace, and seeking after glory, lose both peace and glory!”
And on earth peace. The peace of men with God, to whom Christ has reconciled us; and, following on this, peace—that is, tranquillity of mind; and in the third place, peace and concord with other men. Moreover, peace meant for the Jews every good—all prosperity and happiness. Some say that this peace is Christ Himself, “For He is our peace, who hath made both one,” Eph. ii.14; for “it pleased God through Him to reconcile all things to Himself, bringing into peace all things, whether they be in heaven or on earth, by the blood of His Cross,” Colos. i. 20 (Vulg.), S. Augustine (Orat. contra Judæos, Paganos, et Arianos, c. x.), says: “Within the Virgin’s womb there were celebrated spiritual nuptials, God was joined to the flesh, and the flesh clave unto God, coming forth from hence like a bridegroom from his chamber, at whose wedding all creation was stirred up and seemed to exult. For the choir of angels proclaim, as the result of these nuptials, peace to men of good will; for He that was the Son of God became the Son of Man.”
good will. These words may be taken in three ways—First, with reference to, and as qualifying, “men.” Peace be to men, and yet not to all men, but to those that are of good will. So S. Ambrose reads. Secondly, S. Leo (Serm. on the Nativity): “Peace be to men, to make them of good will, that they may in all things subject and conform their will to God’s will and law.”
But, as the Greek is εὐδοκία, which corresponds to the Hebrew דצון, ratson, and is generally attributed in Holy Scripture not to man but to God Himself, signifying the grace, benevolence, satisfaction, and love of God towards men, Gregory of Nyssa, Theophylact, and Euthymius give the following interpretation: Peace be to men, whom God deigned to pursue with this grace and display of good will—with His benevolence and love, freely and without their merit; to give them such a Saviour and Reconciler to make peace between Himself and them. So, in Ps. V, it is said, “With the buckler of Thy good will” (in Greek ευδοκίας) “hast Thou crowned us” (Vulg.)—that is, surrounded us, as with a crown, with a buckler, which is Thy benevolence. And in S. Matt. xvii, “This is My beloved Son, in whom I am well pleased”—in the Greek ηὐδόκησα. So, too, “men of good will” are elsewhere called “the sons of love.” See Eph. i. 9.
Douay-Rheims : 1582 text & notes
8 And there were in the ſame countrie ſhepheards vvatching, and keeping the night watches ouer their flocke.9 And behold, an Angel of our Lord stood beſide them, and the brightnes of God did ſhine round about them, and they feared with a great feare.10 And the angel said to them, Feare not: for behold I euangelize to you great ioy, that ſhal be to al the people:11 becauſe this day is borne to you a SAVIOVR which is Chriſt our Lord, in the citie of Dauid.12 And this ſhal be a ſigne to you, You ſhal finde the infant ſwadled in clothes: and laid in a manger.13 And ſodenly there was with the Angel a multitude of the heauenly armie, praiſing God, and ſaying,14 Glorie in the higheſt to God: and in earth peace to [...]men of good wil.
14. Men of good wil.] The birth of Chriſt giueth not peace of minde or ſaluation but to ſuch as be of good will, becauſe he worketh not our good againſt our willes, but our willes concurring. Aug. quæst. ad Simpli [...]. li. 1. q. 2. to. 4.
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SUB tuum præsidium confugimus, Sancta Dei Genitrix. Nostras deprecationes ne despicias in necessitatibus, sed a periculis cunctis libera nos semper, Virgo gloriosa et benedicta. Amen.
The Vladimirskaya Icon. >12th century.
Totus tuus ego sum
Et omnia mea tua sunt;
Tecum semper tutus sum:
Ad Jesum per Mariam.
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