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* Footnotes
- A.M. 2944, A.C. 1060.
*H But David fled from Najoth, which is in Ramatha, and came and said to Jonathan: What have I done? what is my iniquity, and what is my sin against thy father, that he seeketh my life?
Ver. 1. To Jonathan, at Gabaa. He thought it no longer safe to remain at Najoth.
*H And he said to him: (God forbid, thou shalt not die: for my father will do nothing, great or little, without first telling me: hath then my father hid this word only from me? no, this shall not be.
Ver. 2. Be. The recent machinations and orders of Saul had been concealed from his son, with whom he used to consult on all important matters. C. — Perceiving, however, that Jonathan was unwilling to come into his measures, Saul, in his phrenzy, tried to destroy David. H. — But Jonathan, forming his judgment of others by his own upright heart, relied on the oath of his father, (C.) and on the information he had lately communicated to him, when he desired David to be slain. M. — Abulensis believes that the particulars of a preceding reconciliation have been lost, which Salien supplies, A. 2973.
*H And he swore again to David. And David said: Thy father certainly knoweth that I have found grace in thy sight, and he will say: Let not Jonathan know this, lest he be grieved. But truly as the Lord liveth, and thy soul liveth, there is but one step (as I may say) between me and death.
Ver. 3. As I may say, is not in Heb. Sept. "the space between me and thy father is filled up, unto death." We can never more have any union, nor dwell together in safety. H.
*H And Jonathan said to David: Whatsoever thy soul shall say to me, I will do for thee.
Ver. 4. Soul, is often put for desire. Ps. xxvi. 12. C.
*H And David said to Jonathan: Behold to morrow is the new moon, and I, according to custom, am wont to sit beside the king to eat: let me go then that I may be hid in the field till the evening of the third day.
Ver. 5. To-morrow is the new moon. The neomenia, or first day of the moon, kept according to the law, as a festival; and therefore Saul feasted on that day; and expected the attendance of his family. Ch. Num. x. 10. — Moon. Lit. "calends," a Greek word, intimating that the people were informed, or "called" together, on that occasion; as many nations follow the lunar system in the regulation of the year. H. — The Rabbins say that people were stationed on the highest hills to observe the first appearance of the moon, and to give notice of it. But for fear of a mistake, two days were observed, as here we see that Saul gave a feast for such a length of time. This, however, is very uncertain. David speaks without any reference to the watchmen, as of a thing well known to all. The reason of Saul's feasting two days, was because one of them was the sabbath. The following work-day David came to Nobe, (v. 19,) and partook of the loaves which had been changed on the sabbath day. C. xxi. 6. Lev. xxiv. 8. — Sit. The custom of sitting at table seems to have been more ancient than that of lying. The Persians chiefly introduced the latter. They had very low tables, so that one of them was placed under the feet of Alexander, when he sat upon the throne of Darius, which was too high for him. Curt. v. Both customs frequently prevailed at the same time. Eccli. ix. 12. and xxxi. 12. Women probably always sat, as the Chaldee says Esther did. Est. vii. 8. See Athen. i. 14. V. Max. ii. 1. — Day. The second of the month, after the sabbath was ended. C. — Pezron thinks that both the last and first days of the month were festivals. D.
* Footnotes
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*
Luke
2:4
And Joseph also went up from Galilee, out of the city of Nazareth, into Judea, to the city of David, which is called Bethlehem: because he was of the house and family of David.
*H If thy father look and inquire for me, thou shalt answer him: David asked me that he might run to Bethlehem, his own city: because there are solemn sacrifices there for all of his tribe.
Ver. 6. Tribe. It might seem an effect of pride, not to accept of such invitations of the king, without some good excuse. Ovid speaks of feasts instituted for relations alone. Fast. ii.
* Summa
*S Part 3, Ques 171, Article 6
[II-II, Q. 171, Art. 6]
Whether Things Known or Declared Prophetically Can Be False?
Objection 1: It would seem that things known or declared prophetically can be false. For prophecy is about future contingencies, as stated above (A. 3). Now future contingencies may possibly not happen; else they would happen of necessity. Therefore the matter of prophecy can be false.
Obj. 2: Further, Isaias prophesied to Ezechias saying (Isa. 38:1): "Take order with thy house, for thou shalt surely die, and shalt not live," and yet fifteen years were added to his life (4 Kings 20:6). Again the Lord said (Jer. 18:7, 8): "I will suddenly speak against a nation and against a kingdom, to root out and to pull down and to destroy it. If that nation against which I have spoken shall repent of their evil, I also will repent of the evil that I have thought to do them." This is instanced in the example of the Ninevites, according to John 3:10: "The Lord [Vulg.: 'God'] had mercy with regard to the evil which He had said that He would do to them, and He did it not." Therefore the matter of prophecy can be false.
Obj. 3: Further, in a conditional proposition, whenever the antecedent is absolutely necessary, the consequent is absolutely necessary, because the consequent of a conditional proposition stands in the same relation to the antecedent, as the conclusion to the premises in a syllogism, and a syllogism whose premises are necessary always leads to a necessary conclusion, as we find proved in I Poster. 6. But if the matter of a prophecy cannot be false, the following conditional proposition must needs be true: "If a thing has been prophesied, it will be." Now the antecedent of this conditional proposition is absolutely necessary, since it is about the past. Therefore the consequent is also necessary absolutely; yet this is unfitting, for then prophecy would not be about contingencies. Therefore it is untrue that the matter of prophecy cannot be false.
_On the contrary,_ Cassiodorus says [*Prol. in Psalt. i] that "prophecy is a Divine inspiration or revelation, announcing the issue of things with invariable truth." Now the truth of prophecy would not be invariable, if its matter could be false. Therefore nothing false can come under prophecy.
_I answer that,_ As may be gathered from what has been said (AA. 1, 3, 5), prophecy is a kind of knowledge impressed under the form of teaching on the prophet's intellect, by Divine revelation. Now the truth of knowledge is the same in disciple and teacher since the knowledge of the disciple is a likeness of the knowledge of the teacher, even as in natural things the form of the thing generated is a likeness of the form of the generator. Jerome speaks in this sense when he says [*Comment. in Daniel ii, 10] that "prophecy is the seal of the Divine foreknowledge." Consequently the same truth must needs be in prophetic knowledge and utterances, as in the Divine knowledge, under which nothing false can possibly come, as stated in the First Part (Q. 16, A. 8). Therefore nothing false can come under prophecy.
Reply Obj. 1: As stated in the First Part (Q. 14, A. 13) the certitude of the Divine foreknowledge does not exclude the contingency of future singular events, because that knowledge regards the future as present and already determinate to one thing. Wherefore prophecy also, which is an "impressed likeness" or "seal of the Divine foreknowledge," does not by its unchangeable truth exclude the contingency of future things.
Reply Obj. 2: The Divine foreknowledge regards future things in two ways. First, as they are in themselves, in so far, to wit, as it sees them in their presentiality: secondly, as in their causes, inasmuch as it sees the order of causes in relation to their effects. And though future contingencies, considered as in themselves, are determinate to one thing, yet, considered as in their causes, they are not so determined but that they can happen otherwise. Again, though this twofold knowledge is always united in the Divine intellect, it is not always united in the prophetic revelation, because an imprint made by an active cause is not always on a par with the virtue of that cause. Hence sometimes the prophetic revelation is an imprinted likeness of the Divine foreknowledge, in so far as the latter regards future contingencies in themselves: and such things happen in the same way as foretold, for example this saying of Isa. 7:14: "Behold a virgin shall conceive." Sometimes, however, the prophetic revelation is an imprinted likeness of the Divine foreknowledge as knowing the order of causes to effects; and then at times the event is otherwise than foretold. Yet the prophecy does not cover a falsehood, for the meaning of the prophecy is that inferior causes, whether they be natural causes or human acts, are so disposed as to lead to such a result. In this way we are to understand the saying of Isa. 38:1: "Thou shalt die, and not live"; in other words, "The disposition of thy body has a tendency to death": and the saying of Jonah 3:4, "Yet forty days, and Nineveh shall be destroyed," that is to say, "Its merits demand that it should be destroyed." God is said "to repent," metaphorically, inasmuch as He bears Himself after the manner of one who repents, by "changing His sentence, although He changes not His counsel" [*Cf. I, Q. 19, A. 7, ad 2].
Reply Obj. 3: Since the same truth of prophecy is the same as the truth of Divine foreknowledge, as stated above, the conditional proposition: "If this was prophesied, it will be," is true in the same way as the proposition: "If this was foreknown, it will be": for in both cases it is impossible for the antecedent not to be. Hence the consequent is necessary, considered, not as something future in our regard, but as being present to the Divine foreknowledge, as stated in the First Part (Q. 14, A. 13, ad 2). _______________________
*H If he shall say: It is well: thy servant shall have peace: but if he be angry, know that his malice is come to its height.
Ver. 7. Height. Heb. "the evil is completed (or resolved upon) by him." H.
*H Deal mercifully then with thy servant: for thou hast brought me, thy servant, into a covenant of the Lord with thee. But if there be any iniquity in me, do thou kill me, and bring me not in to thy father.
Ver. 8. Lord, the most durable and sacred, confirmed by the name of God. C. — Kill. So Moses besought God to take away his life. A friend would put him to as little torture as possible. M. — But David only means strongly to assert his own innocence. H.
*H And Jonathan said: Far be this from thee: for if I should certainly know that evil is determined by my father against thee, I could do no otherwise than tell thee.
Ver. 9. Thee. Heb. "then, should I not tell thee?" C. — Sept. "and if it reach not thy cities, I will inform thee."
*H Jonathan said to David: O Lord God of Israel, if I shall discover my father's mind, to morrow, or the day after, and there be any thing good for David, and I send not immediately to thee, and make it known to thee,
Ver. 12. After. Sept. "The Lord...has known that I will sift my father, as opportunity shall serve, thrice," or repeatedly. H.
*H May the Lord do so and so to Jonathan, and add still more. But if my father shall continue in malice against thee, I will discover it to thy ear, and will send thee away, that thou mayst go in peace, and the Lord be with thee, as he hath been with my father.
Ver. 13. Father, at the beginning of his reign. Jonathan foresees that David will be his father's successor. C. — Hence he commends himself and family to his protection. M.
*H And if I live, thou shalt shew me the kindness of the Lord: but if I die,
Ver. 14. Die. Heb. lit. "If I live, thou shalt not shew me, &c...and if I die, (15) thou shalt not," &c. It seems there is a negation too much. Jonathan requests that David would shew mercy to him and to his family; or he is willing that neither should partake of his kindness, if he prove a traitor to his friend. C. — Prot. "And thou shalt not only, while yet I live, shew me the kindness of the Lord, that I die not: (15) But also thou shalt not cut off thy kindness from my house for ever, no not when the Lord hath cut off," &c. H.
*H Thou shalt not take away thy kindness from my house for ever, when the Lord shall have rooted out the enemies of David, every one of them from the earth, may he take away Jonathan from his house, and may the Lord require it at the hands of David's enemies.
Ver. 15. May he. It is a curse upon himself, if he should not be faithful to his promise. — It. That is, revenge it upon David's enemies, and upon me, if I shall fail of my word given to him. Ch. — The Heb. and several Latin MSS. stop at earth; and what follows, is not found in some Greek and Latin editions. C. — Enemies. May God punish David's enemies, and me among the rest. M.
*H Jonathan therefore made a covenant with the house of David: and the Lord required it at the hands of David's enemies.
Ver. 16. Enemies. This seems to be a second translation of the former sentence, with a small variation. — Required may be expressed in the future, as an imprecation made by the two friends against those who should attempt to break the covenant, or to oppose David's reign. Sept. omit this verse entirely, and translate the following, (17) "and Jonathan continued to swear to David, inasmuch as he loved him, because he loved the soul of the man who loved him." He had such an affection for David, that he extended his love to all his friends. Prot. "so Jonathan made a covenant with...David, saying: Let the Lord even require it at," &c. H. — He did so in due time, and the covenant between these two had its effect. C.
*H For thy seat will be empty till after to morrow. So thou shalt go down quickly, and come to the place where thou must he hid, on the day when it is lawful to work, and thou shalt remain beside the stone, which is called Ezel.
Ver. 19. Morrow. Heb. "and after three days (H. or, on the third day) thou shalt," &c. Syr. and Arab. "Thou wilt be called for at table, at the third hour." C. — Sept. use the same word, τρισσευσεις, as in the following verse: "I will shoot thrice at wild beasts, with arrows, sending as far as Laarmattarai," so here they may insinuate that David must "wait three days," (H.) or come on each of these days, that he may not slip an opportunity. Cajet. — Work. Le Clerc translates, "in the day of the business." Prot. "where thou didst hide thyself when the business was in hand, and shalt remain by the stone Ezel." Sept. Alex. "by this affair." Vat. "Ergab," a word which Grabe admits instead of εργον, in his edition. H. — Other copies, with the Syr. and Arab. have simply, "near this stone," which Junius styles speculam, as if it were a butt or landmark, (C.) or a stone to shew the road, (Lyran) or mile-stone, (T.) which latter supposition is not probable, as David desired to be concealed. M. — He would therefore choose some cavern, so as to be able to hear what Jonathan said, without being seen. H. — This precaution was necessary for the safety of both. M.
*H And concerning the word which I and thou have spoken, the Lord be between thee and me forever.
Ver. 23. Ever. Let us always inviolably adhere to our covenant. H.
*H So David was hid in the field, and the new moon came, and the king sat down to eat bread.
Ver. 24. Field, on the third day, having gone in the mean time to Bethlehem, v. 6.
*H And when the king sat down upon his chair, (according to custom) which was beside the wall, Jonathan arose, and Abner sat by Saul's side, and David's place appeared empty.
Ver. 25. Arose, out of respect. Sept. "he had the precedence over Jonathan" alone, as the latter sat "on the king's right hand, and Abner on the left." Arab. C. — David's place was after Abner. M.
*H And Saul said nothing that day, for he thought it might have happened to him, that he was not clean, nor purified.
Ver. 26. Purified, having perhaps touched some dead body, &c. Lev. xi. 24.
*H And when the second day after the new moon was come, David's place appeared empty again. And Saul said to Jonathan, his son: Why cometh not the son of Isai to meat neither yesterday, nor to day?
Ver. 27. To-day, which was the sabbath. C. — On the new moons people did not travel far. M.
*H And he said: Let me go, for there is a solemn sacrifice in the city, one of my brethren hath sent for me: and now if I have found favour in thy eyes, I will go quickly, and see my brethren. For this cause he came not to the king's table.
Ver. 29. Sacrifice. Heb. "my family hath a sacrifice," &c. v. 5. H.
*H Then Saul being angry against Jonathan, said to him: Thou son of a woman that is the ravisher of a man, do I not know that thou lovest the son of Isai to thy own confusion, and to the confusion of thy shameless mother?
Ver. 30. A man. Heb. "of an unjust revolt." Thou hast taken part against thy father. C. — Prot. "son of the perverse rebellious woman." Sept. "of the fugitive, (H.) or of those girls who go in quest of men." We must not suppose that Jonathan's mother was really of this description. Saul, in rage, wishes to affront his son, (C.) as some frantic parents call their children bastards, not reflecting that the reproach would fall upon themselves. — Isai, as he styles him out of contempt, v. 27. — Mother. Heb. &c. "of thy mother's nakedness or shame." M. — Instead of a crown, thou must expect ot be reduced to a private station, to the disgrace of my family. H.
*H For as long as the son of Isai liveth upon earth, thou shalt not be established, nor thy kingdom. Therefore now presently send, and fetch him to me: for he is the son of death.
Ver. 31. The son of death. That is, one that deserveth death, and shall surely be put to death. Ch. — So people are often styled sons of perdition, of hell, of light, &c. (C.) when they are worthy of such things. H. — All the crime of David, was his too exalted merit, which, under a jealous prince, is often fatal. Nec minus periculum ex magnâ famâ, quam ex malâ. Tacit. Agricola.
*H So Jonathan rose from the table in great anger, and did not eat bread on the second day after the new moon. For he was grieved for David, because his father had put him to confusion.
Ver. 34. Great. Lit. "in the anger of fury." H. — Him, either David or Jonathan. C. — Indeed the crime of rebellion had been imputed to both. H. — Jonathan was grieved on account of the affront and danger (M.) to which he had been publicly exposed, as well as for his friend, upon whose destruction he perceived that his father was now deliberately bent, and not merely during his fits of madness. — Confusion. Sept. "because his father had completed his malice against him;" (H.) or, "had resolved to make an end of him." C.
*H And he said to his boy: Go, and fetch me the arrows which I shoot. And when the boy ran, he shot another arrow beyond the boy.
Ver. 36. Another. The Heb. &c. do not express this distinctly; (C.) but we find, v. 38, "the lad gathered up the arrows."
* Summa
*S Part 1, Ques 113, Article 1
[I, Q. 113, Art. 1]
Whether Men Are Guarded by the Angels?
Objection 1: It would seem that men are not guarded by the angels. For guardians are deputed to some because they either know not how, or are not able, to guard themselves, as children and the sick. But man is able to guard himself by his free-will; and knows how by his natural knowledge of natural law. Therefore man is not guarded by an angel.
Obj. 2: Further, a strong guard makes a weaker one superfluous. But men are guarded by God, according to Ps. 120:4: "He shall neither slumber nor sleep, that keepeth Israel." Therefore man does not need to be guarded by an angel.
Obj. 3: Further, the loss of the guarded redounds to the negligence of the guardian; hence it was said to a certain one: "Keep this man; and if he shall slip away, thy life shall be for his life" (3 Kings 20:39). Now many perish daily through falling into sin; whom the angels could help by visible appearance, or by miracles, or in some such-like way. The angels would therefore be negligent if men are given to their guardianship. But that is clearly false. Therefore the angels are not the guardians of men.
_On the contrary,_ It is written (Ps. 90:11): "He hath given His angels charge over thee, to keep thee in all thy ways."
_I answer that,_ According to the plan of Divine Providence, we find that in all things the movable and variable are moved and regulated by the immovable and invariable; as all corporeal things by immovable spiritual substances, and the inferior bodies by the superior which are invariable in substance. We ourselves also are regulated as regards conclusions, about which we may have various opinions, by the principles which we hold in an invariable manner. It is moreover manifest that as regards things to be done human knowledge and affection can vary and fail from good in many ways; and so it was necessary that angels should be deputed for the guardianship of men, in order to regulate them and move them to good.
Reply Obj. 1: By free-will man can avoid evil to a certain degree, but not in any sufficient degree; forasmuch as he is weak in affection towards good on account of the manifold passions of the soul. Likewise universal natural knowledge of the law, which by nature belongs to man, to a certain degree directs man to good, but not in a sufficient degree; because in the application of the universal principles of law to particular actions man happens to be deficient in many ways. Hence it is written (Wis. 9:14): "The thoughts of mortal men are fearful, and our counsels uncertain." Thus man needs to be guarded by the angels.
Reply Obj. 2: Two things are required for a good action; first, that the affection be inclined to good, which is effected in us by the habit of mortal virtue. Secondly, that reason should discover the proper methods to make perfect the good of virtue; this the Philosopher (Ethic. vi) attributes to prudence. As regards the first, God guards man immediately by infusing into him grace and virtues; as regards the second, God guards man as his universal instructor, Whose precepts reach man by the medium of the angels, as above stated (Q. 111, A. 1).
Reply Obj. 3: As men depart from the natural instinct of good by reason of a sinful passion, so also do they depart from the instigation of the good angels, which takes place invisibly when they enlighten man that he may do what is right. Hence that men perish is not to be imputed to the negligence of the angels but to the malice of men. That they sometimes appear to men visibly outside the ordinary course of nature comes from a special grace of God, as likewise that miracles occur outside the order of nature. _______________________
SECOND
*H Jonathan therefore gave his arms to the boy, and said to him: Go, and carry them into the city.
Ver. 40. Arms. Prot. "artillery:" but the bow and arrow, &c. are meant. The boy was sent away under this pretext.
*H And when the boy was gone, David rose out of his place, which was toward the south, and falling on his face to the ground, adored thrice: and kissing one another, they wept together; but David more.
Ver. 41. Place. Prot. "out of a place towards," &c. H. — Chal. "from the side of the rock Asha;" (or Ezel, v. 19,) though the name is written rather differently in Hebrew. But this was the place appointed. C. — Sept. "from sleep,...and adored him,...and each bewailed his neighbour, to great perfection." H. — More. Jonathan strove to comfort him, as he was leaving wife, friends, and all. M.
*H And Jonathan said to David: Go in peace: and let all stand that we have sworn both of us in the name of the Lord, saying: The Lord be between me and thee, and between my seed and thy seed for ever.
Ver. 42. Stand. This is not expressed in the text, which is left imperfect, (H.) to denote the anguish of the parting friends, (M.) very beautifully. Salien. — David did not exactly comply with this covenant, and his grandson lost half the kingdom. 2 K. xix. T.