βNow gather thyself in troops, O daughter of troops: he hath laid siege against us: they shall smite the judge of Israel with a rod upon the cheek.β
Robber. Some understand this of Babylon, which robbed and pillaged the temple of God; others understand it of Jerusalem, by reason of the many rapines and oppressions committed there. (Challoner) β Hebrew, βnow assemble, O daughter of troops;β Babylon, famous (Haydock) for soldiers, who will seize Sedecias; (Jeremias xxxix. 6.; Calmet) or Jerusalem, noted for rapine, chap. iii. Thou shalt be spoiled, yet restored till Bethlehem bring forth Christ, the ruler of the world. (Worthington)
βBut thou, Bethlehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall he come forth unto me that is to be ruler in Israel; whose goings forth have been from of old, from everlasting . everlasting: Heb. the days of eternityβ
Ephrata. This was the ancient name (Haydock) of Bethlehem, (Genesis xxxv. 16.) though some think that it was so called after Calebβs wife, 1 Paralipomenon ii. 19. β Art, or βart thou?β &c., which makes it agree with Matthew ii. 4. β Little. Hebrew tsahir, (Haydock) is often rendered βconsiderable.β (Chaldean) β Thousands: capital cities, Zacharias ix. 7. Bethlehem seemed too mean to send forth a ruler over the rest. The ancient Jews clearly understood this of the Messias. The moderns explain it of Zorobabel: but the expressions are too grand for him. (Calmet) β St. Jerome accuses the Jews of having designedly omitted some cities, (Josue xv. 60.) because Bethlehem Ephrata is one. It is nowhere else thus described. (Kennicott) β The priests substituted land of Juda instead of Ephrata, Matthew ii. (Haydock) β The evangelist recites their words, to shew their negligence in quoting Scripture. βYet some assert, that in almost all quotations from the Old Testament the order or words are changed, and sometimes the sense,β¦.as the apostles did not write out of a book, but trusted to memory, which is sometimes fallacious.β (St. Jerome) β This principle would he very dangerous, (Simon. Crit. i. 17.) and we should attribute the variation to other causes, as the sacred penman could not mistake. (Haydock) β Bethlehem, though a little town, was rendered more illustrious than many others by the birth of Christ. (Worthington) β Forth. That is, he who as man shall be born in thee, as God was born of his Father from all eternity. (Challoner) β His coming was also long before announced. (Origen, contra Cels. i.) β But the former sense is preferable. (Calmet) β Eternity. These expressions singly imply a long time; (Exodus xxi. 6., and Psalm xxiii. 7.) but when doubled, sΔculum sΔculi, &c., they must be understood of an absolute eternity, which Christ enjoyed with the Father and the Holy Ghost; though, in his human nature, he was born in time. (Worthington)
βTherefore will he give them up, until the time that she which travaileth hath brought forth: then the remnant of his brethren shall return unto the children of Israel.β
Forth, till Babylon let them go; (Sanct.) or the Jews shall enjoy the land till Christ come; (St. Jerome, exp. ii.) or he will leave them in their blindness till the nations shall have received the gospel, when there shall be one fold, John x. 16., and Romans ix. 25.
βAnd he shall stand and feed in the strength of the LORD, in the majesty of the name of the LORD his God; and they shall abide: for now shall he be great unto the ends of the earth. feed or, ruleβ
Earth, Christ shall be glorified, governing his Church. The Jews shall be respected as a people singularly favoured.
βAnd this man shall be the peace, when the Assyrian shall come into our land: and when he shall tread in our palaces, then shall we raise against him seven shepherds, and eight principal men. principal: Heb. princes ofβ
Peace. This regards Christ and not Zorobabel. (Calmet) β Assyrian. That is, the persecutors of the Church; who are here called Assyrians by the prophet, because the Assyrians were at that time the chief enemies and persecutors of the people of God. (Challoner) β The Persians held the empire which had belonged to Babylon and to Assyria, and was founded by Nemrod, Genesis x. 8. (Calmet) β Seven, &c. The pastors of Godβs Church, and the defenders of the faith. The number seven, in Scripture; is taken to signify many; and when eight is joined with it, we are to understand that the number will be very great. (Challoner) β See Ecclesiastes xi. 2., and Ruth iv. 16. (Calmet) β Christ always preserves a great number, not withstanding the attacks of persecutors enabling bishops to feed them with a power which the people must revere, Hebrews xiii. (Worthington) β Eight. Eschylus places Artaphanes between Smerdis and Hystaspes, the former of whom was one of the seven magi, and the latter one of the seven conspirators, (Calmet) or rather chief princes, who attacked the usurper. (Haydock) β They always retained great privileges, so that they seemed all to govern. (V. Max. ix. 2.; Herodotus iii. 65.) See 1 Esdras iv. 7., and Esther i. 14., where we find that the kings did nothing of importance without their seven counsellors. (Calmet) β Principal. Septuagint, βbites (Symmachus, Christβs) of men,β or people of the old as well as of the new law. (St. Jerome)
βAnd they shall waste the land of Assyria with the sword, and the land of Nimrod in the entrances thereof: thus shall he deliver us from the Assyrian, when he cometh into our land, and when he treadeth within our borders. waste: Heb. eat up in the: or, with her own naked swordsβ
They. Hystaspes first laid a tax of money on the Persians, who hence styled him a merchant. (Herodotus iii. 89.) β He was severe, and often at war. (Calmet) β Feed. They shall make spiritual conquests in the lands of their persecutors, with the sword of the Spirit which is the word of God, Ephesians vi. 17. (Challoner) β With, &c. Septuagint, βin the ditch.β Theodotion, &c., βgates,β where sentence was given. β Borders. Seven or eight princes have taken the place of Cambyses, who had invaded Judea, ver. 5. (Calmet)
βAnd the remnant of Jacob shall be in the midst of many people as a dew from the LORD, as the showers upon the grass, that tarrieth not for man, nor waiteth for the sons of men.β
Jacob; viz., the apostles, and the first preachers of the Jewish nation, whose doctrine, like dew, shall make the plants of the converted Gentiles grow up, without waiting for any man to cultivate them by human learning. (Challoner) β Under Hystaspes, the husband of Esther, the Jews enjoyed rest, and Providence protected them. (Calmet)
βAnd the remnant of Jacob shall be among the Gentiles in the midst of many people as a lion among the beasts of the forest, as a young lion among the flocks of sheep: who, if he go through, both treadeth down, and teareth in pieces, and none can deliver. sheep: or, goatsβ
Lion. This denotes the fortitude of these first preachers, and their success in their spiritual enterprises. (Challoner) β The Jews, by leave of Assuerus, defended themselves; and the Machabees became terrible, Esther ix., and 1 Machabees iii. 4. The power of the latter was established, while the efforts of Eupator and of other Syrian persecutors for sixty years, down to Zebina, proved fruitless or destructive to themselves. (Calmet)
βAnd it shall come to pass in that day, saith the LORD, that I will cut off thy horses out of the midst of thee, and I will destroy thy chariots:β
Horses. Some understand this, and all that follows to the end of the chapter, as addressed to the enemies of the Church. But it may as well be understood of the converts to the Church, who should no longer put their trust in any of these things. (Challoner) β God will protect his people, so that horses and fortifications will be unnecessary.
βAnd I will cut off the cities of thy land, and throw down all thy strong holds:β
Sorceries. The Jews after their return abstained more from such things; but not like the Church of Christ, in which idols and dealings with the devil have never been tolerated.
βAnd I will pluck up thy groves out of the midst of thee: so will I destroy thy cities . cities: or, enemiesβ
Ear, to the admonitions of the prophets. Hence Egypt, &c., were justly punished.