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*H There was a man of Ramathaimsophim, of Mount Ephraim, and his name was Elcana, the son of Jeroham, the son of Eliu, the son of Thohu, the son of Suph, an Ephraimite:
Ver. 1. There. Heb. Sept. &c. "And there," &c. The books of Scripture are thus frequently connected. The authors present us with a series of events, without prefixing any title, or their own names, that our attention may be wholly fixed on what we read. The birth of Samuel being so miraculous, deserves to be recorded, as he was the last judge of Israel, and had so much to do under the first of their kings, whose election and misconduct brought a great change into the state of the commonwealth. C. — Ramathaimsophim. Rama, or Ramatha, "a height," and the environs were occupied by the family of Suph, a descendant of Core; (1 Par. vi. 29.) though the place did not properly belong to the Levites. It lay probably between Gabaa and Bethel, where Samuel spent much of his time, while he was judge, and obliged to be frequently absent from the tabernacle. C. — Ragusinus and Prince Radzivil think it was afterwards called Arimathea, the birth-place of Joseph, and now Ramula. T. C. ii. 11. — Ephraimite. He was of the tribe of Levi, (1 Par. vi. 34.) but is called an Ephraimites from dwelling in Mount Ephraim. Ch. — So we read of Cretan Jews. Acts ii. 11. T.
*H And he had two wives, the name of one was Anna, and the name of the other Phenenna. Phenenna had children: but Anna had no children.
Ver. 2. Phenenna. She was only of inferior dignity. At that time polygamy was lawful, (M.) as Moses insinuates, if he do not expressly allow it.
*H And this man went up out of his city upon the appointed days, to adore and to offer sacrifice to the Lord of hosts in Silo. And the two sons of Heli, Ophni and Phinees, were there priests of the Lord.
Ver. 3. Days, the three great festivals. His family accompanied him, though the law only lays an express injunction upon the males to attend. We find, however, that females did not neglect to come. C. — Hosts. Heb. (Tsebaoth) of "armies," both of angels and of Israel. God is attended by myriads of angels, and decides the fate of armies. H. — This title has not appeared in the former books. The pagans took occasion from it to form their Jupiter Sabazius. C. — Elcana might go up from the height of Ramatha to Silo, which was the highest mountain round Jerusalem of all in the holy land. Adrichom. T.
*H Now the day came, and Elcana offered sacrifice, and gave to Phenenna, his wife, and to all her sons and daughters, portions:
Ver. 4. Sacrificed, by the hand of the priests, (M.) who had the breast and right shoulder; the rest was given back to the person who had presented the fattened victim, that he might feast with his friends. C.
*H But to Anna he gave one portion with sorrow, because he loved Anna. And the Lord had shut up her womb.
Ver. 5. With sorrow. Heb. apayim, "of faces, indignation, (C.) sorrow;" (M.) or that was presented before him. Chal. and many others translate, "a chosen:" (C.) Prot. "a worthy portion." H. — The shew-bread is called, "the bread of the face," because it stood before the Lord. Joseph sent to each of his brethren, "a portion of his faces," as the Heb. expresses it; (Gen. xliii. 33.) or of such meat as was placed upon his table. In the East, the master of a family has all set before him, and he sends to each his portion, to the place where he is sitting. Chardin, Perse. — Thus Elcana sent some more excellent, or "double," part to his beloved Anna, (C.) grieving inwardly that she had no children, to whom he might also send. H. — By this distinction, he wished to alleviate the sorrow of his wife. M. — Womb. Sterility was deemed a curse, and a mark of God's displeasure, with which women were often reproached. Hence Anna prays so earnestly that God would be mindful of her. v. 11—19. The power of the Almighty, in giving children to the barren, is frequently mentioned. Gen. xxviii. 13. Ps. cxii. 9. C. — Luke i. 25. &c. H.
* Summa
*S Part 4, Ques 47, Article 6
[III, Q. 47, Art. 6]
Whether the Sin of Those Who Crucified Christ Was Most Grievous?
Objection 1: It would seem that the sin of Christ's crucifiers was not the most grievous. Because the sin which has some excuse cannot be most grievous. But our Lord Himself excused the sin of His crucifiers when He said: "Father, forgive them: for they know not what they do" (Luke 23:34). Therefore theirs was not the most grievous sin.
Obj. 2: Further, our Lord said to Pilate (John 19:11): "He that hath delivered Me to thee hath the greater sin." But it was Pilate who caused Christ to be crucified by his minions. Therefore the sin of Judas the traitor seems to be greater than that of those who crucified Him.
Obj. 3: Further, according to the Philosopher (Ethic. v): "No one suffers injustice willingly"; and in the same place he adds: "Where no one suffers injustice, nobody works injustice." Consequently nobody wreaks injustice upon a willing subject. But Christ suffered willingly, as was shown above (AA. 1, 2). Therefore those who crucified Christ did Him no injustice; and hence their sin was not the most grievous.
_On the contrary,_ Chrysostom, commenting on the words, "Fill ye up, then, the measure of your fathers" (Matt. 23:32), says: "In very truth they exceeded the measure of their fathers; for these latter slew men, but they crucified God."
_I answer that,_ As stated above (A. 5), the rulers of the Jews knew that He was the Christ: and if there was any ignorance in them, it was affected ignorance, which could not excuse them. Therefore their sin was the most grievous, both on account of the kind of sin, as well as from the malice of their will. The Jews also of the common order sinned most grievously as to the kind of their sin: yet in one respect their crime was lessened by reason of their ignorance. Hence Bede, commenting on Luke 23:34, "Father, forgive them, for they know not what they do," says: "He prays for them who know not what they are doing, as having the zeal of God, but not according to knowledge." But the sin of the Gentiles, by whose hands He was crucified, was much more excusable, since they had no knowledge of the Law.
Reply Obj. 1: As stated above, the excuse made by our Lord is not to be referred to the rulers among the Jews, but to the common people.
Reply Obj. 2: Judas did not deliver up Christ to Pilate, but to the chief priests who gave Him up to Pilate, according to John 18:35: "Thy own nation and the chief priests have delivered Thee up to me." But the sin of all these was greater than that of Pilate, who slew Christ from fear of Caesar; and even greater than the sin of the soldiers who crucified Him at the governor's bidding, not out of cupidity like Judas, nor from envy and hate like the chief priests.
Reply Obj. 3: Christ, indeed willed His Passion just as the Father willed it; yet He did not will the unjust action of the Jews. Consequently Christ's slayers are not excused of their injustice. Nevertheless, whoever slays a man not only does a wrong to the one slain, but likewise to God and to the State; just as he who kills himself, as the Philosopher says (Ethic. v). Hence it was that David condemned to death the man who "did not fear to lay hands upon the Lord's anointed," even though he (Saul) had requested it, as related 2 Kings 1:5-14. _______________________
*H Her rival also afflicted her, and troubled her exceedingly, insomuch that she upbraided her, that the Lord had shut up her womb:
Ver. 6. Insomuch. Heb. "to make her fret, or rage; because the Lord," &c. C.
*H And thus she did every year, when the time returned, that they went up to the temple of the Lord: and thus she provoked her: but Anna wept, and did not eat.
Ver. 7. Lord. Then they could hardly avoid being together on the road, and Anna was accustomed to pray earnestly (M.) to be delivered from her reproach. H.
* Footnotes
- A.M. 2848, A.C. 1156.
*H So Anna arose after she had eaten and drunk in Silo: And Heli, the priest, sitting upon a stool before the door of the temple of the Lord;
Ver. 9. Silo; either in some private house, or in the porch before the tabernacle. She complied with the entreaty of her husband. M. — Stool. Heb. "Heli was sitting upon a throne, near the steps, leading to the palace of the Lord." It is also called the temple, or the house of God, though it was only a tent. Mat. xii. 4. &c. Perhaps women were not allowed to go beyond the porch.
*H And she made a vow, saying: O Lord of hosts, if thou wilt look down, and wilt be mindful of me, and not forget thy handmaid, and wilt give to thy servant a manchild: I will give him to the Lord all the days of his life, and no razor shall come upon his head.
Ver. 11. A vow; rightly trusting that her husband would give his consent. Num. xxx. 7. — Razor. Heb. mora, "scissors." Sept. "iron." Some copies add, "he shall not drink wine, nor any intoxicating drink." In quality of Levite, Samuel was bound to serve the tabernacle from 25 or 30 years of age till he was 50. Num. iv. 2. Anna consecrates him to the Lord for life, and promises that he shall be a Nazarite, like Samson, and S. John Baptist. The law prescribes no rules for these perpetual Nazarites. Num. vi. 3. Many of the ancients believe that Samuel always observed the prescriptions of Moses, and abstained from intoxicating liquors; though the Heb. and Vulg. are silent on this head. We find that during his administration as Judge, he was not able to continue always near the tabernacle. C. — When he came to years of discretion, he might depart if he thought proper, like other Levites. Had he been of another tribe, he must have been redeemed. W. — Esther, Elcana, or Samuel, might have annulled this vow. Salien, A. 2900.
*H And it came to pass, as she multiplied prayers before the Lord, that Heli observed her mouth.
Ver. 12. Prayers, out of fervour; not through vain superstition and ostentation, as the Pharisees and pagans did. Mat. xxiii. 14. Christ does not condemn many, or long prayers, since he prayed whole nights for our instruction. Luc. xxi. 43. and vi. 12. 1 Thes. v. 17. — Mouth. He tried, but could not hear what she said. C.
* Summa
*S Part 3, Ques 83, Article 12
[II-II, Q. 83, Art. 12]
Whether Prayer Should Be Vocal?
Objection 1: It would seem that prayer ought not to be vocal. As stated above (A. 4), prayer is addressed chiefly to God. Now God knows the language of the heart. Therefore it is useless to employ vocal prayer.
Obj. 2: Further, prayer should lift man's mind to God, as stated above (A. 1, ad 2). But words, like other sensible objects, prevent man from ascending to God by contemplation. Therefore we should not use words in our prayers.
Obj. 3: Further, prayer should be offered to God in secret, according to Matt. 6:6, "But thou, when thou shalt pray, enter into thy chamber, and having shut the door, pray to thy Father in secret." But prayer loses its secrecy by being expressed vocally. Therefore prayer should not be vocal.
_On the contrary,_ It is written (Ps. 141:2): "I cried to the Lord with my voice, with my voice I made supplication to the Lord."
_I answer that,_ Prayer is twofold, common and individual. Common prayer is that which is offered to God by the ministers of the Church representing the body of the faithful: wherefore such like prayer should come to the knowledge of the whole people for whom it is offered: and this would not be possible unless it were vocal prayer. Therefore it is reasonably ordained that the ministers of the Church should say these prayers even in a loud voice, so that they may come to the knowledge of all.
On the other hand individual prayer is that which is offered by any single person, whether he pray for himself or for others; and it is not essential to such a prayer as this that it be vocal. And yet the voice is employed in such like prayers for three reasons. First, in order to excite interior devotion, whereby the mind of the person praying is raised to God, because by means of external signs, whether of words or of deeds, the human mind is moved as regards apprehension, and consequently also as regards the affections. Hence Augustine says (ad Probam. Ep. cxxx, 9) that "by means of words and other signs we arouse ourselves more effectively to an increase of holy desires." Hence then alone should we use words and such like signs when they help to excite the mind internally. But if they distract or in any way impede the mind we should abstain from them; and this happens chiefly to those whose mind is sufficiently prepared for devotion without having recourse to those signs. Wherefore the Psalmist (Ps. 26:8) said: "My heart hath said to Thee: 'My face hath sought Thee,'" and we read of Anna (1 Kings 1:13) that "she spoke in her heart." Secondly, the voice is used in praying as though to pay a debt, so that man may serve God with all that he has from God, that is to say, not only with his mind, but also with his body: and this applies to prayer considered especially as satisfactory. Hence it is written (Osee 14:3): "Take away all iniquity, and receive the good: and we will render the calves of our lips." Thirdly, we have recourse to vocal prayer, through a certain overflow from the soul into the body, through excess of feeling, according to Ps. 15:9, "My heart hath been glad, and my tongue hath rejoiced."
Reply Obj. 1: Vocal prayer is employed, not in order to tell God something He does not know, but in order to lift up the mind of the person praying or of other persons to God.
Reply Obj. 2: Words about other matters distract the mind and hinder the devotion of those who pray: but words signifying some object of devotion lift up the mind, especially one that is less devout.
Reply Obj. 3: As Chrysostom says [*Hom. xiii in the Opus Imperfectum falsely ascribed to St. John Chrysostom], "Our Lord forbids one to pray in presence of others in order that one may be seen by others. Hence when you pray, do nothing strange to draw men's attention, either by shouting so as to be heard by others, or by openly striking the heart, or extending the hands, so as to be seen by many. And yet, according to Augustine (De Serm. Dom. in Monte ii, 3), "it is not wrong to be seen by men, but to do this or that in order to be seen by men." _______________________
THIRTEENTH
*H And said to her: How long wilt thou be drunk? digest a little the wine, of which thou hast taken too much.
Ver. 14. Much. Heli's "son or servant," ( παιδαριον, according to the Sept.) addressed these words to Anna. Her going to pray immediately after a feast, instead of taking recreation, increased the suspicion. S. Chrys. hom. 1. — Salien (A.C. 1153) observes the many instances of patience which Anna exhibits on this occasion. H. — She teaches us not to answer the unjust reproaches of our superiors with haughtiness. D.
*H Anna answering, said: Not so, my lord: for I am an exceeding unhappy woman, and have drunk neither wine nor any strong drink, but I have poured out my soul before the Lord.
Ver. 15. My lord. She gives him this title, though he had called her a drunken woman. H. — Unhappy. Heb. "of a hard (or afflicted) spirit." See Cant. viii. 6. C.
*H Count not thy handmaid for one of the daughters of Belial: for out of the abundance of my sorrow and grief have I spoken till now.
Ver. 16. Belial; "without restraint;" abandoned. H. — Sept. "pestiferous." — Sorrow. Heb. "meditation;" (C.) what preys upon my spirits. H.
*H Then Heli said to her: Go in peace: and the God of Israel grant thee thy petition, which thou hast asked of him.
Ver. 17. Peace, with all blessings. M.
*H And she said: Would to God thy handmaid may find grace in thy eyes. So the woman went on her way, and ate, and her countenance was no more changed.
Ver. 18. Eyes: that thou wouldst lay aside thy suspicions against my character, and pray (C.) that I may obtain so great a happiness. — Changed. Heb. "no more," as it had been sad, and defaced with tears. H. — She was now full of hope and joy. M. — Sept. "her countenance fell not." She was not moved with anger or with jealousy. Gen. iv. 6. C.
* Footnotes
- A.M. 2849, A.C. 1155.
*H And it came to pass when the time was come about, Anna conceived and bore a son, and called his name Samuel: because she had asked him of the Lord.
Ver. 20. About, at the expiration of the year, which term the ancients frequently allowed between the conception and the nativity. Gen. xviii. 10. — Samuel. This name imports, asked of God. Ch. — Some letters are omitted for the easier pronunciation, as the Hebrews would now write it, Saul-meel; (C.) or it may signify, "God placed him," sum-hal. T. — Shaal means, "to ask." But Vatable thinks that Anna retained only the first letter. M.
*H And Elcana, her husband, went up, and all his house, to offer to the Lord the solemn sacrifice, and his vow.
Ver. 21. Vow, in consequence of his son's nativity. The sacrifice might be of precept, such as the paschal lamb, or for his wife's purification and the redemption of his first-born, as they could not attend in person. C. — Heb. "the victim of days and his vow," which he had probably made in conjunction with Anna. M.
* Summa
*S Part 3, Ques 76, Article 2
[II-II, Q. 76, Art. 2]
Whether It Is Lawful to Curse an Irrational Creature?
Objection 1: It would seem that it is unlawful to curse an irrational creature. Cursing would seem to be lawful chiefly in its relation to punishment. Now irrational creatures are not competent subjects either of guilt or of punishment. Therefore it is unlawful to curse them.
Obj. 2: Further, in an irrational creature there is nothing but the nature which God made. But it is unlawful to curse this even in the devil, as stated above (A. 1). Therefore it is nowise lawful to curse an irrational creature.
Obj. 3: Further, irrational creatures are either stable, as bodies, or transient, as the seasons. Now, according to Gregory (Moral. iv, 2), "it is useless to curse what does not exist, and wicked to curse what exists." Therefore it is nowise lawful to curse an irrational creature.
_On the contrary,_ our Lord cursed the fig tree, as related in Matt. 21:19; and Job cursed his day, according to Job 3:1.
_I answer that,_ Benediction and malediction, properly speaking, regard things to which good or evil may happen, viz. rational creatures: while good and evil are said to happen to irrational creatures in relation to the rational creature for whose sake they are. Now they are related to the rational creature in several ways. First by way of ministration, in so far as irrational creatures minister to the needs of man. In this sense the Lord said to man (Gen. 3:17): "Cursed is the earth in thy work," so that its barrenness would be a punishment to man. Thus also David cursed the mountains of Gelboe, according to Gregory's expounding (Moral. iv, 3). Again the irrational creature is related to the rational creature by way of signification: and thus our Lord cursed the fig tree in signification of Judea. Thirdly, the irrational creature is related to rational creatures as something containing them, namely by way of time or place: and thus Job cursed the day of his birth, on account of the original sin which he contracted in birth, and on account of the consequent penalties. In this sense also we may understand David to have cursed the mountains of Gelboe, as we read in 2 Kings 1:21, namely on account of the people slaughtered there.
But to curse irrational beings, considered as creatures of God, is a sin of blasphemy; while to curse them considered in themselves is idle and vain and consequently unlawful.
From this the Replies to the objections may easily be gathered. _______________________
THIRD
*H But Anna went not up: for she said to her husband: I will not go till the child be weaned, and till I may carry him, that he may appear before the Lord, and may abide always there.
Ver. 22. Weaned. The mother of the Machabees weaned her children when they were three years old; (2 Mac. vii. 27.) which Gallien asserts as the proper time, though Avicenna fixes upon two years. See Gen. xxi. 8. Iremellius translates, "till the child be grown up." But we must not allow any long term, since he was very young when he was presented to the Lord. v. 24.
*H And Elcana, her husband, said to her: Do what seemeth good to thee, and stay till thou wean him: and I pray that the Lord may fulfil his word. So the woman staid at home, and gave her son suck, till she weaned him.
Ver. 23. Word, by preserving the life of the child, (C.) and enabling him to serve according to our engagement. H. — Word is often put for "a thing," in Heb. May God perfect his own work. M.
* Summa
*S Part 3, Ques 84, Article 1
[II-II, Q. 84, Art. 1]
Whether Adoration Is an Act of Latria or Religion?
Objection 1: It would seem that adoration is not an act of latria or religion. The worship of religion is due to God alone. But adoration is not due to God alone: since we read (Gen. 18:2) that Abraham adored the angels; and (3 Kings 1:23) that the prophet Nathan, when he was come in to king David, "worshiped him bowing down to the ground." Therefore adoration is not an act of religion.
Obj. 2: Further, the worship of religion is due to God as the object of beatitude, according to Augustine (De Civ. Dei x, 3): whereas adoration is due to Him by reason of His majesty, since a gloss on Ps. 28:2, "Adore ye the Lord in His holy court," says: "We pass from these courts into the court where we adore His majesty." Therefore adoration is not an act of latria.
Obj. 3: Further, the worship of one same religion is due to the three Persons. But we do not adore the three Persons with one adoration, for we genuflect at each separate invocation of Them [*At the adoration of the Cross, on Good Friday]. Therefore adoration is nol an act of latria.
_On the contrary,_ are the words quoted Matt. 4:10: "The Lord thy God shalt thou adore and Him only shalt thou serve."
_I answer that,_ Adoration is directed to the reverence of the person adored. Now it is evident from what we have said (Q. 81, AA. 2, 4) that it is proper to religion to show reverence to God. Hence the adoration whereby we adore God is an act of religion.
Reply Obj. 1: Reverence is due to God on account of His excellence, which is communicated to certain creatures not in equal measure, but according to a measure of proportion; and so the reverence which we pay to God, and which belongs to latria, differs from the reverence which we pay to certain excellent creatures; this belongs to dulia, and we shall speak of it further on (Q. 103). And since external actions are signs of internal reverence, certain external tokens significative of reverence are offered to creatures of excellence, and among these tokens the chief is adoration: yet there is one thing which is offered to God alone, and that is sacrifice. Hence Augustine says (De Civ. Dei x, 4): "Many tokens of Divine worship are employed in doing honor to men, either through excessive humility, or through pernicious flattery; yet so that those to whom these honors are given are recognized as being men to whom we owe esteem and reverence and even adoration if they be far above us. But who ever thought it his duty to sacrifice to any other than one whom he either knew or deemed or pretended to be a God?" Accordingly it was with the reverence due to an excellent creature that Nathan adored David; while it was the reverence due to God with which Mardochai refused to adore Aman fearing "lest he should transfer the honor of his God to a man" (Esther 13:14).
Again with the reverence due to an excellent creature Abraham adored the angels, as did also Josue (Jos. 5:15): though we may understand them to have adored, with the adoration of latria, God Who appeared and spoke to them in the guise of an angel. It was with the reverence due to God that John was forbidden to adore the angel (Apoc. 22:9), both to indicate the dignity which he had acquired through Christ, whereby man is made equal to an angel: wherefore the same text goes on: "I am thy fellow-servant and of thy brethren"; as also to exclude any occasion of idolatry, wherefore the text continues: "Adore God."
Reply Obj. 2: Every Divine excellency is included in His majesty: to which it pertains that we should be made happy in Him as in the sovereign good.
Reply Obj. 3: Since there is one excellence of the three Divine Persons, one honor and reverence is due to them and consequently one adoration. It is to represent this that where it is related (Gen. 18:2) that three men appeared to Abraham, we are told that he addressed one, saying: "Lord, if I have found favor in thy sight," etc. The triple genuflection represents the Trinity of Persons, not a difference of adoration. _______________________
SECOND
*H And after she had weaned him, she carried him with her, with three calves, and three bushels of flour, and a bottle of wine, and she brought him to the house of the Lord in Silo. Now the child was as yet very young:
Ver. 24. Three calves. Sept. "a calf three years old," such as Abraham sacrificed, Gen. xv. 9. We only find one offered up, v. 25. — Bushels. Heb. epha, (C.) each of which contained three bushels or measures. Ruth ii. 17. H. — Bottle. Heb. nebel, a large measure containing above 87 pints. C. — The sacrifices seem to have been for thanksgiving, accompanied with an ephi for each calf, and with wine. Num. xv. Ezec. xlvi. 7.
*H And Anna said: I beseech thee, my lord, as thy soul liveth, my lord: I am that woman, who stood before thee here praying to the Lord.
Ver. 26. Liveth: a strong attestation. M. — As sure as you live; or, may you enjoy a long and happy life. See C. xvii. 55. and xx. 3. Dan. iii. 9. 2 Esd. ii. 3.
*H Therefore I also have lent him to the Lord all the days of his life, he shall be lent to the Lord. And they adored the Lord there. And Anna prayed, and said:
Ver. 28. Lent. This is equivalent to giving entirely. Anna presents her son to the Lord, to serve in his tabernacle as long as God shall think proper. He dispensed with his personal attendance, when he appointed him judge. C. vii. 15. C. — As much as depended on Samuel's mother, he was consecrated for ever. But he was at liberty to ratify the vow if he pleased. M. — The expression, lent, seems to reserve the dominion of the thing, which Anna had entirely given up, so that we might translate the Heb. "Therefore I have him simply as one lent...he is a thing lent, which belongs to the Lord." C. — They. Heb. "he worshipped the Lord there." Grabe found not these words in the Alex. copy, which by comparison of this chapter with the the Vatican edition, appears to be more accurate. Both omit this sentence: but it is found in the Aldine edition of the Sept. Proleg. C. iv. The Targum adds, "and she prayed in the spirit of prophecy, and said." H.