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.
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