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- A.M. 2888.
*H And the Philistines called for the priests and the diviners, saying: What shall we do with the ark of the Lord? tell us how we are to send it back to its place. And they said:
Ver. 2. Diviners. The priests generally pretended to a knowledge of magic, among the pagans. C.
*H If you send back the ark of the God of Israel, send it not away empty, but render unto him what you owe for sin, and then you shall be healed: and you shall know why his hand departeth not from you.
Ver. 3. If, &c. The lords were already determined to send back the ark. But the priests knew that some still would not believe that it was the cause of their affliction. To convince all, they try an experiment, which would decide the matter; and in case the ark went back, some suitable presents must accompany it, as a propitiation (H.) for the sin which they would not (M.) then doubt had been incurred. H. — Though God stands in need of nothing, all must acknowledge their dependence on him. The pagans always made some present, when they appeared before their idols or monarchs, and God requires the like testimony of submission. Ex. xxiii. 15.
*H According to the number of the provinces of the Philistines you shall make five golden emerods, and five golden mice: for the same plague hath been upon you all, and upon your lords. And you shall make the likeness of your emerods, and the likeness of the mice, that have destroyed the land, and you shall give glory to the God of Israel: to see if he will take off his hand from you, and from your gods, and from your land.
Ver. 5. Provinces. Heb. seranim, "lords." — Emerods. Theodoret observes, that the tombs of the martyrs were adorned with figures of eyes, &c. in gratitude for their having procured redress for the afflicted. — Israel, whose ark you have treated in an improper manner. C. — You shall thus confess that He chastises, and grants health. M. — Gods. Not only Dagon, but the other idols, were humbled, (H.) though the Heb. word denotes also one god, or princes, &c.
* Footnotes
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Exodus
12:31
And Pharao calling Moses and Aaron, in the night, said: Arise and go forth from among my people, you and the children of Israel: go, sacrifice to the Lord as you say.
*H Why do you harden your hearts, as Egypt and Pharao hardened their hearts? did not he, after he was struck, then let them go, and they departed?
Ver. 6. Hearts. Even these confess that obduracy proceeds from men; (W.) though Calvin would make God the author of it. H.
*H Now, therefore, take and make a new cart: and two kine that have calved, on which there hath come no yoke, tie to the cart, and shut up their calves at home.
Ver. 7. New cart. It would have been deemed irreverent to use one that had been employed for other profane purposes, 2 K. vi. 3. — Home. All these circumstances tended to prevent the ark from being conveyed home, (C.) unless Providence interfered.
* Summa
*S Part 3, Ques 33, Article 4
[II-II, Q. 33, Art. 4]
Whether a Man Is Bound to Correct His Prelate?
Objection 1: It would seem that no man is bound to correct his prelate. For it is written (Ex. 19:12): "The beast that shall touch the mount shall be stoned," [*Vulg.: 'Everyone that shall touch the mount, dying he shall die.'] and (2 Kings 6:7) it is related that the Lord struck Oza for touching the ark. Now the mount and the ark signify our prelates. Therefore prelates should not be corrected by their subjects.
Obj. 2: Further, a gloss on Gal. 2:11, "I withstood him to the face," adds: "as an equal." Therefore, since a subject is not equal to his prelate, he ought not to correct him.
Obj. 3: Further, Gregory says (Moral. xxiii, 8) that "one ought not to presume to reprove the conduct of holy men, unless one thinks better of oneself." But one ought not to think better of oneself than of one's prelate. Therefore one ought not to correct one's prelate.
_On the contrary,_ Augustine says in his Rule: "Show mercy not only to yourselves, but also to him who, being in the higher position among you, is therefore in greater danger." But fraternal correction is a work of mercy. Therefore even prelates ought to be corrected.
_I answer that,_ A subject is not competent to administer to his prelate the correction which is an act of justice through the coercive nature of punishment: but the fraternal correction which is an act of charity is within the competency of everyone in respect of any person towards whom he is bound by charity, provided there be something in that person which requires correction.
Now an act which proceeds from a habit or power extends to whatever is contained under the object of that power or habit: thus vision extends to all things comprised in the object of sight. Since, however, a virtuous act needs to be moderated by due circumstances, it follows that when a subject corrects his prelate, he ought to do so in a becoming manner, not with impudence and harshness, but with gentleness and respect. Hence the Apostle says (1 Tim. 5:1): "An ancient man rebuke not, but entreat him as a father." Wherefore Dionysius finds fault with the monk Demophilus (Ep. viii), for rebuking a priest with insolence, by striking and turning him out of the church.
Reply Obj. 1: It would seem that a subject touches his prelate inordinately when he upbraids him with insolence, as also when he speaks ill of him: and this is signified by God's condemnation of those who touched the mount and the ark.
Reply Obj. 2: To withstand anyone in public exceeds the mode of fraternal correction, and so Paul would not have withstood Peter then, unless he were in some way his equal as regards the defense of the faith. But one who is not an equal can reprove privately and respectfully. Hence the Apostle in writing to the Colossians (4:17) tells them to admonish their prelate: "Say to Archippus: Fulfil thy ministry [*Vulg.: 'Take heed to the ministry which thou hast received in the Lord, that thou fulfil it.' Cf. 2 Tim. 4:5]." It must be observed, however, that if the faith were endangered, a subject ought to rebuke his prelate even publicly. Hence Paul, who was Peter's subject, rebuked him in public, on account of the imminent danger of scandal concerning faith, and, as the gloss of Augustine says on Gal. 2:11, "Peter gave an example to superiors, that if at any time they should happen to stray from the straight path, they should not disdain to be reproved by their subjects."
Reply Obj. 3: To presume oneself to be simply better than one's prelate, would seem to savor of presumptuous pride; but there is no presumption in thinking oneself better in some respect, because, in this life, no man is without some fault. We must also remember that when a man reproves his prelate charitably, it does not follow that he thinks himself any better, but merely that he offers his help to one who, "being in the higher position among you, is therefore in greater danger," as Augustine observes in his Rule quoted above. _______________________
FIFTH
*H And you shall take the ark of the Lord, and lay it on the cart, and the vessels of gold, which you have paid him for sin, you shall put into a little box at the side thereof: and send it away, that it may go.
Ver. 8. Box. Heb. argaz, (which the Sept. retain. H.) means also "a purse or basket." C. — Josephus (vi. 1,) says, "the box was placed upon the ark." H. — We do not read what became of these presents afterwards: but it is supposed that they were kept in the sanctuary till the time of the captivity. C.
*H And you shall look: and if it go up by the way of his own coasts, towards Bethsames, then he hath done us this great evil: but if not, we shall know that it is not his hand hath touched us, but it hath happened by chance.
Ver. 9. Way. Josephus observes, that they stationed the kine at three lane ends; (H.) and, as we may infer from the Heb. (v. 12,) rather with their heads turned from Bethsames. But, by this conduct, did they not tempt God? Some believe that He inspired them on this occasion, (E.) that even his enemies might be convinced, (H.) the grace of prophecy being frequently granted to wicked men, like Balaam: others believe that He gave success to their plan, though it was dictated by superstition. Even the devil sometimes speaks the truth. Mendoza. C. — People frequently use to pitch upon signs, to which God often assented. Prov. xvi. 33. M. Gen. xxiv. 14. H.
*H Now the Bethsamites were reaping wheat in the valley: and lifting up their eyes, they saw the ark, and rejoiced to see it.
Ver. 13. Wheat, about Pentecost, in May; so that the ark must have been taken in November. M.
*H And the cart came into the field of Josue, a Bethsamite, and stood there. And there was a great stone, and they cut in pieces the wood of the cart, and laid the kine upon it a holocaust to the Lord.
Ver. 14. Bethsamite, not the renowned general. C. — Stone, which served instead of an altar. M. — Lord. Some pretend that the lords of the Philistines followed so far, and offered this holocaust, as the cart belonged to them: but the Bethsamites might suppose that they had abandoned their property, as well as the golden figures; and, as the city belonged to the priests, it is most probable that they would perform this office. Males indeed were to be offered in the tabernacle. But this was an extraordinary case; so that, if there were no priests, the sacrifice might be lawful (C.) by dispensation, as we see Samuel and Elias did the like. H. — The kine and cart being consecrated to God, it was thought that they could not be turned to a more suitable purpose. C. — The ark was also present, on account of which, sacrifices were offered in the tabernacle. The arguments of Abulensis, (q. 19,) who accuses the Bethsamites of sin on this account, are not therefore satisfactory. M.
*H And the Levites took down the ark of God, and the little box that was at the side of it, wherein were the vessels of gold, and they put them upon the great stone. The men also of Bethsames offered holocausts, and sacrificed victims that day to the Lord.
Ver. 15. Vessels. Prot. less properly, "jewels of gold." H.
*H And the five princes of the Philistines saw, and they returned to Accaron the same day.
Ver. 16. Day. It was distant about 18 miles. C. — Provinces. Heb. "lords." Some think that only five images of each sort were inclosed in the box: others suppose that the people of each village presented a golden mouse, to satisfy their own devotion, and that they might not be infested with such vermin. Clarius thinks they also sent an equal number of the other images of the anus. C. v. H.
* Summa
*S Part 1, Ques 63, Article 9
[I, Q. 63, Art. 9]
Whether Those Who Sinned Were As Many As Those Who Remained Firm?
Objection 1: It would seem that more angels sinned than stood firm. For, as the Philosopher says (Ethic. ii, 6): "Evil is in many, but good is in few."
Obj. 2: Further, justice and sin are to be found in the same way in men and in angels. But there are more wicked men to be found than good; according to Eccles. 1:15: "The number of fools is infinite." Therefore for the same reason it is so with the angels.
Obj. 3: Further, the angels are distinguished according to persons and orders. Therefore if more angelic persons stood firm, it would appear that those who sinned were not from all the orders.
_On the contrary,_ It is said (4 Kings 6:16): "There are more with us than with them": which is expounded of the good angels who are with us to aid us, and the wicked spirits who are our foes.
_I answer that,_ More angels stood firm than sinned. Because sin is contrary to the natural inclination; while that which is against the natural order happens with less frequency; for nature procures its effects either always, or more often than not.
Reply Obj. 1: The Philosopher is speaking with regard to men, in whom evil comes to pass from seeking after sensible pleasures, which are known to most men, and from forsaking the good dictated by reason, which good is known to the few. In the angels there is only an intellectual nature; hence the argument does not hold.
And from this we have the answer to the second difficulty.
Reply Obj. 3: According to those who hold that the chief devil belonged to the lower order of the angels, who are set over earthly affairs, it is evident that some of every order did not fall, but only those of the lowest order. According to those who maintain that the chief devil was of the highest order, it is probable that some fell of every order; just as men are taken up into every order to supply for the angelic ruin. In this view the liberty of free-will is more established; which in every degree of creature can be turned to evil. In the Sacred Scripture, however, the names of some orders, as of Seraphim and Thrones, are not attributed to demons; since they are derived from the ardor of love and from God's indwelling, which are not consistent with mortal sin. Yet the names of Cherubim, Powers, and Principalities are attributed to them; because these names are derived from knowledge and from power, which can be common to both good and bad. _______________________
*S Part 1, Ques 114, Article 1
[I, Q. 114, Art. 1]
Whether Men Are Assailed by the Demons?
Objection 1: It would seem that men are not assailed by the demons. For angels are sent by God to guard man. But demons are not sent by God: for the demons' intention is the loss of souls; whereas God's is the salvation of souls. Therefore demons are not deputed to assail man.
Obj. 2: Further, it is not a fair fight, for the weak to be set against the strong, and the ignorant against the astute. But men are weak and ignorant, whereas the demons are strong and astute. It is not therefore to be permitted by God, the author of all justice, that men should be assailed by demons.
Obj. 3: Further, the assaults of the flesh and the world are enough for man's exercise. But God permits His elect to be assailed that they may be exercised. Therefore there is no need for them to be assailed by the demons.
_On the contrary,_ The Apostle says (Eph. 6:12): "Our wrestling is not against flesh and blood; but against Principalities and Powers, against the rulers of the world of this darkness, against the spirits of wickedness in the high places."
_I answer that,_ Two things may be considered in the assault of the demons--the assault itself, and the ordering thereof. The assault itself is due to the malice of the demons, who through envy endeavor to hinder man's progress; and through pride usurp a semblance of Divine power, by deputing certain ministers to assail man, as the angels of God in their various offices minister to man's salvation. But the ordering of the assault is from God, Who knows how to make orderly use of evil by ordering it to good. On the other hand, in regard to the angels, both their guardianship and the ordering thereof are to be referred to God as their first author.
Reply Obj. 1: The wicked angels assail men in two ways. Firstly by instigating them to sin; and thus they are not sent by God to assail us, but are sometimes permitted to do so according to God's just judgments. But sometimes their assault is a punishment to man: and thus they are sent by God; as the lying spirit was sent to punish Achab, King of Israel, as is related in 3 Kings 22:20. For punishment is referred to God as its first author. Nevertheless the demons who are sent to punish, do so with an intention other than that for which they are sent; for they punish from hatred or envy; whereas they are sent by God on account of His justice.
Reply Obj. 2: In order that the conditions of the fight be not unequal, there is as regards man the promised recompense, to be gained principally through the grace of God, secondarily through the guardianship of the angels. Wherefore (4 Kings 6:16), Eliseus said to his servant: "Fear not, for there are more with us than with them."
Reply Obj. 3: The assault of the flesh and the world would suffice for the exercise of human weakness: but it does not suffice for the demon's malice, which makes use of both the above in assailing men. But by the Divine ordinance this tends to the glory of the elect. _______________________
SECOND
*H And the golden mice, according to the number of the cities of the Philistines, of the five provinces, from the fenced city to the village that was without wall, and to the great Abel (the stone) whereon they set down the ark of the Lord, which was till that day in the field of Josue the Bethsamite.
Ver. 18. Abel. A stone or rock, on which the Jews say Abraham had offered sacrifice; (S. Jer. Trad. T.) Heb. "or mourning," was so called afterwards, on account of so many being slain; (M.) so the place, to which the Egyptians accompanied the remains of Jacob, was styled "Abol," the mourning of Egypt. Gen. l. 11. H. — The Sept. read Abon, "the stone." All the towns belonging to the Philistines, as far as this place, sent each their golden images, or contributed towards those which were presented by the five lords. — Which, ark, according to the Vulg. though some would explain it of the stone. The ark might remain here for some time, and would probably have continued longer, if the people had not been so much afflicted. In the mean time, this record may have been written, as it was afterwards inserted in this book. C. — Which, though of the feminine gender, is referred to stone, because Abol is of that description, (M.) and we find several such allusions to the Heb. in our version. Prot. "unto the great stone of Abel, whereon they set down the ark of the Lord, which stone remaineth unto this day," &c. H. Vatab. &c. — Others think that the ark remained there till it was removed to Cariathiarim. C. vii. 1. Malvenda says, the memory of the transaction was fresh till the author wrote; while others maintain, that the golden figures continued with the ark till that time. C. — The Roman Sept. omits the words till this day; and reads, "where they placed upon it (the stone) the ark...upon the stone in the field," &c. Then with the Alex. copy, and Procopius, &c. it subjoins 19. "And the sons of Jechonias did not approve, among the men of Bethsames, that they saw the ark of the Lord, and he slew of them 70 men, and 50,000 of the people." Theodoret suspects that they were more impious than the rest. But we might as well say that they shewed more (C.) reverence, as we may explain slew of them, to denote the two curious citizens, (H.) if any dependence could be had on this addition. C.
* Summa
*S Part 1, Ques 111, Article 4
[I, Q. 111, Art. 4]
Whether an Angel Can Change the Human Senses?
Objection 1: It seems that an angel cannot change the human senses. For the sensitive operation is a vital operation. But such an operation does not come from an extrinsic principle. Therefore the sensitive operation cannot be caused by an angel.
Obj. 2: Further, the sensitive operation is nobler than the nutritive. But the angel cannot change the nutritive power, nor other natural forms. Therefore neither can he change the sensitive power.
Obj. 3: Further, the senses are naturally moved by the sensible objects. But an angel cannot change the order of nature (Q. 110, A. 4). Therefore an angel cannot change the senses; but these are changed always by the sensible object.
_On the contrary,_ The angels who overturned Sodom, "struck the people of Sodom with blindness or _aorasia_, so that they could not find the door" (Gen. 19:11). [*It is worth noting that these are the only two passages in the Greek version where the word _aorasia_ appears. It expresses, in fact, the effect produced on the people of Sodom--namely, dazzling (French version, "eblouissement"), which the Latin "caecitas" (blindness) does not necessarily imply.] The same is recorded of the Syrians whom Eliseus led into Samaria (4 Kings 6:18).
_I answer that,_ The senses may be changed in a twofold manner; from without, as when affected by the sensible object: and from within, for we see that the senses are changed when the spirits and humors are disturbed; as for example, a sick man's tongue, charged with choleric humor, tastes everything as bitter, and the like with the other senses. Now an angel, by his natural power, can work a change in the senses both ways. For an angel can offer the senses a sensible object from without, formed by nature or by the angel himself, as when he assumes a body, as we have said above (Q. 51, A. 2). Likewise he can move the spirits and humors from within, as above remarked, whereby the senses are changed in various ways.
Reply Obj. 1: The principle of the sensitive operation cannot be without the interior principle which is the sensitive power; but this interior principle can be moved in many ways by the exterior principle, as above explained.
Reply Obj. 2: By the interior movement of the spirits and humors an angel can do something towards changing the act of the nutritive power, and also of the appetitive and sensitive power, and of any other power using a corporeal organ.
Reply Obj. 3: An angel can do nothing outside the entire order of creatures; but he can outside some particular order of nature, since he is not subject to that order; thus in some special way an angel can work a change in the senses outside the common mode of nature. _______________________
*H But he slew of the men of Bethsames, because they had seen the ark of the Lord, and he slew of the people seventy men, and fifty thousand of the common people. And the people lamented, because the Lord had smitten the people with a great slaughter.
Ver. 19. Seen; and curiously looked into. It is likely this plague reached to all the neighbouring country, as well as the city of Bethsames. Ch. — For we need not suppose that all these deaths took place in one day. The ark seems to have continued there for some time, v. 18. Heb. "because they had looked into, or at the ark." H. — It was unlawful, even for the Levites, to touch or to look at the ark uncovered; (T. Num. iv. 15. 20,) and the Heb. expression into, is often taken in this sense. Prov. vii. 15. and xi. 4. — Men of rank. S. Greg. &c. "Ancients." Chal. Some would suppose that only these 70 perished, and were of as much value as 50,000 of the common people: for they will not allow that the latter number was slain. Out of that number, 70 were made victims of the divine justice. T. Sa. — Bochart translates, "he slew 70 out of 50,000." The Syr. and Arab. read, "5070 men." Josephus only admits 70 who were slain, "because they dared to touch the ark with their profane hands, as they were not priests." Heb. "and he slew of the people 70 men, 50,000 men. C. — Kennicott seems to suspect that a cipher has been added in the Heb. at the end. Prot. "50,000, and threescore and ten men." H. — Some would insert aderant in the Vulg. and 50,000 "were present." D. — The Chal. Sept. &c. constantly retain these numbers, and we must not judge of God severity by our feeble reason. C. — This decision is the most common. M. — The people had indulged their curiosity, to see whether the Philistines had taken the tables of the law out of the ark, &c. Serarius. — As the ark was terrible to the infidels, so it was also to those true believers, who treated it with disrespect. W.
*H And the men of Bethsames said: Who shall be able to stand before the Lord this holy God? and to whom shall he go up from us?
Ver. 20. Us. These words may denote that they thought God too severe, or else, that they judged themselves unworthy of his presence. There is no proportion between an offence of God, and what the creature can do to make him satisfaction. C.
*H And they sent messengers to the inhabitants of Cariathiarim, saying: The Philistines have brought back the ark of the Lord, come ye down and fetch it up to you.
Ver. 21. Up. This is the import of the Heb. The Vulg. reducite, "bring it back," insinuates, that the Bethsamites desired the people of Cariathiarim to convey the ark to their city, on the road to Silo, where they probably thought it ought to be placed, in the tabernacle. But it seems God ordered it otherwise, and the ark was never restored to its former splendid station, surrounded with all the vessels and ornaments of the tabernacle. David made something similar, and place an altar before it, while the Mosaic tabernacle and altar were removed from Silo to Nobe, (C. xxi. 1.) and afterwards to Gabaon. 2 Par. i. 5. Salien (A. 3030) doubts not but they were thence translated to Solomon's temple, during the octave of the dedication, along with those of David, from Mount Sion. 2 Par. v. 2. and viii. 3. Why the ark was not placed in this most magnificent abode, but removed from the stone of Abel to the houses of Abinadab, of Obededom, of David in Sion, till all the original ornaments, prescribed by God to Moses, with a still more splendid apparatus, met to adorn the temple of Solomon, we cannot easily explain. Perhaps it might be to render that event more glorious, and to represent the troubled state of the Jewish Synagogue, immediately preceding the appearance of the great Redeemer, who would establish a church without spot or wrinkle, shining brighter than the sun, and replenished with all heavenly graces. H. — Cariathiarim is the same place as Cariathbaal, and Baala, (Jos. xv. 9. 60.) Baalim Juda, (2 K. vi. 2.) and Sedeiarim, about ten miles from Jerusalem. Gabaa was "a hill," (C.) belonging to the same city, where the house of Abinadab stood; (H.) and Nobe was also in the vicinity, while Silo was much farther north. C. — The priests still remained, and offered sacrifice in the tabernacle, though occasionally some of them might come to offer extraordinary victims before the ark, in those private houses which were thus converted, as it were, into the holy of holies. Salien, A. 2941, where he observes from S. Jerom, that the tabernacle was removed to Nobe about the same time as the ark was deposited at Cariathiarim; and no doubt both the translations were in consequence of the divine command, signified by the mouth of his prophet Samuel. H.