Click *H for Haydock Commentary. *Footnote for footnote etc.
Click any word in Latin Greek or Hebrew to activate the parser. Then click on the display to expand the parser.
* Footnotes
- A.M. 2909, A.C. 1095.
*H Now there was a man of Benjamin, whose name was Cis, the son of Abiel, the son of Seror, the son of Bechorath, the son of Aphia, the son of a man of Jemini, valiant and strong.
Ver. 1. Abiel, who is also called Ner. 1 Par. viii. 33. Cajetan. — Strong. Heb. "a mighty man of power," either of body, or of riches.
*H And he had a son whose name was Saul, a choice and goodly man, and there was not among the children of Israel a goodlier person than he: from his shoulders and upward he appeared above all the people.
Ver. 2. Goodlier, better proportioned, more handsome, (H.) as the daughters of men are styled good, or fair. Gen. vi. 1. People seek for corporal advantages in those who command. The poets always represent their deities and heroes as taller than the rest of men. A king of Sparta was fined for marrying a little woman. Arist. Polit. iv. The Ethiopians give their highest offices to those who have the most engaging appearance. Herod. iii. 20. C. — Little people may be elegant, but never majestic or perfectly beautiful. Arist. Ethic. iv. 3. M. — Choice, is taken in the same sense as goodly, and does not intimate that Saul was one of the elect. Carthus.
*H And the asses of Cis, Saul's father, were lost: and Cis said to his son Saul: Take one of the servants with thee, and arise, go, and seek the asses. And when they had passed through Mount Ephraim,
Ver. 3. Asses. The greatest noblemen rode upon such. Judg, v. 10. A prince of Esau fed asses. Gen. xxx. 24. Agriculture, and keeping sheep, were the employment of men of the first eminence in the heroic ages, as hunting and other equally laborious exercises are now in fashion. C.
*H And through the land of Salisa, and had not found them, they passed also through the land of Salim, and they were not there: and through the land of Jemini, and found them not.
Ver. 4. Salisa, the ancient Segor, (M.) or rather a place 15 miles from Diospolis. Euseb. — Salim, or Sual, not far from Galgal. C. xiii. 17.
*H And when they were come to the land of Suph, Saul said to the servant that was with him: Come, let us return, lest perhaps my father forget the asses, and be concerned for us.
Ver. 5. Suph, where Ramatha, the birth-place of Samuel, was situated. C. i. 1. C.
*H And he said to him: Behold there is a man of God in this city, a famous man: all that he saith, cometh certainly to pass. Now, therefore, let us go thither, perhaps he may tell us of our way, for which we are come.
Ver. 6. Famous. Chal. "honourable." Sept. "covered with glory." The observations of a servant may often claim attention. Saul seemed to be less acquainted with this extraordinary personage than his servant. H.
* Summa
*S Part 2, Ques 101, Article 4
[I-II, Q. 101, Art. 4]
Whether the Ceremonies of the Old Law Are Suitably Divided into Sacrifices, Sacred Things, Sacraments, and Observances?
Objection 1: It would seem that the ceremonies of the Old Law are unsuitably divided into "sacrifices, sacred things, sacraments, and observances." For the ceremonies of the Old Law foreshadowed Christ. But this was done only by the sacrifices, which foreshadowed the sacrifice in which Christ "delivered Himself an oblation and a sacrifice to God" (Eph. 5:2). Therefore none but the sacrifices were ceremonies.
Obj. 2: Further, the Old Law was ordained to the New. But in the New Law the sacrifice is the Sacrament of the Altar. Therefore in the Old Law there should be no distinction between "sacrifices" and "sacraments."
Obj. 3: Further, a "sacred thing" is something dedicated to God: in which sense the tabernacle and its vessels were said to be consecrated. But all the ceremonial precepts were ordained to the worship of God, as stated above (A. 1). Therefore all ceremonies were sacred things. Therefore "sacred things" should not be taken as a part of the ceremonies.
Obj. 4: Further, "observances" are so called from having to be observed. But all the precepts of the Law had to be observed: for it is written (Deut. 8:11): "Observe [Douay: 'Take heed'] and beware lest at any time thou forget the Lord thy God, and neglect His commandments and judgments and ceremonies." Therefore the "observances" should not be considered as a part of the ceremonies.
Obj. 5: Further, the solemn festivals are reckoned as part of the ceremonial: since they were a shadow of things to come (Col. 2:16, 17): and the same may be said of the oblations and gifts, as appears from the words of the Apostle (Heb. 9:9): and yet these do not seem to be inclined in any of those mentioned above. Therefore the above division of ceremonies is unsuitable.
_On the contrary,_ In the Old Law each of the above is called a ceremony. For the sacrifices are called ceremonies (Num. 15:24): "They shall offer a calf . . . and the sacrifices and libations thereof, as the ceremonies require." Of the sacrament of Order it is written (Lev. 7:35): "This is the anointing of Aaron and his sons in the ceremonies." Of sacred things also it is written (Ex. 38:21): "These are the instruments of the tabernacle of the testimony . . . in the ceremonies of the Levites." And again of the observances it is written (3 Kings 9:6): "If you . . . shall turn away from following Me, and will not observe [Douay: 'keep'] My . . . ceremonies which I have set before you."
_I answer that,_ As stated above (AA. 1, 2), the ceremonial precepts are ordained to the Divine worship. Now in this worship we may consider the worship itself, the worshippers, and the instruments of worship. The worship consists specially in _sacrifices,_ which are offered up in honor of God. The instruments of worship refer to the _sacred things,_ such as the tabernacle, the vessels and so forth. With regard to the worshippers two points may be considered. The first point is their preparation for Divine worship, which is effected by a sort of consecration either of the people or of the ministers; and to this the _sacraments_ refer. The second point is their particular mode of life, whereby they are distinguished from those who do not worship God: and to this pertain the _observances,_ for instance, in matters of food, clothing, and so forth.
Reply Obj. 1: It was necessary for the sacrifices to be offered both in some certain place and by some certain men: and all this pertained to the worship of God. Wherefore just as their sacrifices signified Christ the victim, so too their sacraments and sacred things foreshadowed the sacraments and sacred things of the New Law; while their observances foreshadowed the mode of life of the people under the New Law: all of which things pertain to Christ.
Reply Obj. 2: The sacrifice of the New Law, viz. the Eucharist, contains Christ Himself, the Author of our Sanctification: for He sanctified "the people by His own blood" (Heb. 13:12). Hence this Sacrifice is also a sacrament. But the sacrifices of the Old Law did not contain Christ, but foreshadowed Him; hence they are not called sacraments. In order to signify this there were certain sacraments apart from the sacrifices of the Old Law, which sacraments were figures of the sanctification to come. Nevertheless to certain consecrations certain sacrifices were united.
Reply Obj. 3: The sacrifices and sacraments were of course sacred things. But certain things were sacred, through being dedicated to the Divine worship, and yet were not sacrifices or sacraments: wherefore they retained the common designation of sacred things.
Reply Obj. 4: Those things which pertained to the mode of life of the people who worshipped God, retained the common designation of observances, in so far as they fell short of the above. For they were not called sacred things, because they had no immediate connection with the worship of God, such as the tabernacle and its vessels had. But by a sort of consequence they were matters of ceremony, in so far as they affected the fitness of the people who worshipped God.
Reply Obj. 5: Just as the sacrifices were offered in a fixed place, so were they offered at fixed times: for which reason the solemn festivals seem to be reckoned among the sacred things. The oblations and gifts are counted together with the sacrifices; hence the Apostle says (Heb. 5:1): "Every high-priest taken from among men, is ordained for men in things that appertain to God, that he may offer up gifts and sacrifices." ________________________
*H And Saul said to his servant: Behold we will go: but what shall we carry to the man of God? the bread is spent in our bags: and we have no present to make to the man of God, nor any thing at all.
Ver. 7. What. Were they uninformed of the disinterestedness of Samuel? or did they think that he would sell his oracles? By no means. But the manners of the ancients were very different from ours, and people chose to shew their respect for God, the king, prophets, &c. by making them some present. People still never go to visit one another in Syria without something of the kind, as it would be deemed uncivil or cruel to act otherwise. See 3 K. xiv. 1. Mic. iii. 11. — Bread. They would have made a present of some. Saul received two loaves. C. x. 4. See C. xvi. 20. Hence we may form some idea of the beautiful simplicity of those ages. People were then forced to carry their own provisions, as there were no inns which supplied any. C. — Present. Sportula means a little basket. H. — But here it is taken for a present, as meat was commonly given. M. — Cyrus sent his friends geese half eaten, from his own table, for greater distinction. Xenop. H. — Heb. "what have we?" Syr. "we have none of our provisions left." C.
* Summa
*S Part 3, Ques 100, Article 3
[II-II, Q. 100, Art. 3]
Whether It Is Lawful to Give and Receive Money for Spiritual Actions?
Objection 1: It seems that it is lawful to give and receive money for spiritual actions. The use of prophecy is a spiritual action. But something used to be given of old for the use of prophecy, as appears from 1 Kings 9:7, 8, and 3 Kings 14:3. Therefore it would seem that it is lawful to give and receive money for a spiritual action.
Obj. 2: Further, prayer, preaching, divine praise, are most spiritual actions. Now money is given to holy persons in order to obtain the assistance of their prayers, according to Luke 16:9, "Make unto you friends of the mammon of iniquity." To preachers also, who sow spiritual things, temporal things are due according to the Apostle (1 Cor. 9:14). Moreover, something is given to those who celebrate the divine praises in the ecclesiastical office, and make processions: and sometimes an annual income is assigned to them. Therefore it is lawful to receive something for spiritual actions.
Obj. 3: Further, science is no less spiritual than power. Now it is lawful to receive money for the use of science: thus a lawyer may sell his just advocacy, a physician his advice for health, and a master the exercise of his teaching. Therefore in like manner it would seem lawful for a prelate to receive something for the use of his spiritual power, for instance, for correction, dispensation, and so forth.
Obj. 4: Further, religion is the state of spiritual perfection. Now in certain monasteries something is demanded from those who are received there. Therefore it is lawful to demand something for spiritual things.
_On the contrary,_ It is stated (I, qu. i [*Can. Quidquid invisibilis]): "It is absolutely forbidden to make a charge for what is acquired by the consolation of invisible grace, whether by demanding a price or by seeking any kind of return whatever." Now all these spiritual things are acquired through an invisible grace. Therefore it is not lawful to charge a price or return for them.
_I answer that,_ Just as the sacraments are called spiritual, because they confer a spiritual grace, so, too, certain other things are called spiritual, because they flow from spiritual grace and dispose thereto. And yet these things are obtainable through the ministry of men, according to 1 Cor. 9:7, "Who serveth as a soldier at any time at his own charges? Who feedeth the flock, and eateth not of the milk of the flock?" Hence it is simoniacal to sell or buy that which is spiritual in such like actions; but to receive or give something for the support of those who minister spiritual things in accordance with the statutes of the Church and approved customs is lawful, yet in such wise that there be no intention of buying or selling, and that no pressure be brought to bear on those who are unwilling to give, by withholding spiritual things that ought to be administered, for then there would be an appearance of simony. But after the spiritual things have been freely bestowed, then the statutory and customary offerings and other dues may be exacted from those who are unwilling but able to pay, if the superior authorize this to be done.
Reply Obj. 1: As Jerome says in his commentary on Mic. 3:9, certain gifts were freely offered to the good prophets, for their livelihood, but not as a price for the exercise of their gift of prophecy. Wicked prophets, however, abused this exercise by demanding payment for it.
Reply Obj. 2: Those who give alms to the poor in order to obtain from them the assistance of their prayers do not give with the intent of buying their prayers; but by their gratuitous beneficence inspire the poor with the mind to pray for them freely and out of charity. Temporal things are due to the preacher as means for his support, not as a price of the words he preaches. Hence a gloss on 1 Tim. 5:11, "Let the priests that rule well," says: "Their need allows them to receive the wherewithal to live, charity demands that this should be given to them: yet the Gospel is not for sale, nor is a livelihood the object of preaching: for if they sell it for this purpose, they sell a great thing for a contemptible price." In like manner temporal things are given to those who praise God by celebrating the divine office whether for the living or for the dead, not as a price but as a means of livelihood; and the same purpose is fulfilled when alms are received for making processions in funerals. Yet it is simoniacal to do such things by contract, or with the intention of buying or selling. Hence it would be an unlawful ordinance if it were decreed in any church that no procession would take place at a funeral unless a certain sum of money were paid, because such an ordinance would preclude the free granting of pious offices to any person. The ordinance would be more in keeping with the law, if it were decreed that this honor would be accorded to all who gave a certain alms, because this would not preclude its being granted to others. Moreover, the former ordinance has the appearance of an exaction, whereas the latter bears a likeness to a gratuitous remuneration.
Reply Obj. 3: A person to whom a spiritual power is entrusted is bound by virtue of his office to exercise the power entrusted to him in dispensing spiritual things. Moreover, he receives a statutory payment from the funds of the Church as a means of livelihood. Therefore, if he were to accept anything for the exercise of his spiritual power, this would imply, not a hiring of his labor (which he is bound to give, as a duty arising out of the office he has accepted), but a sale of the very use of a spiritual grace. For this reason it is unlawful for him to receive anything for any dispensing whatever, or for allowing someone else to take his duty, or for correcting his subjects, or for omitting to correct them. On the other hand it is lawful for him to receive "procurations," when he visits his subjects, not as a price for correcting them, but as a means of livelihood. He that is possessed of science, without having taken upon himself the obligation of using it for the benefit of others can lawfully receive a price for his learning or advice, since this is not a sale of truth or science, but a hiring of labor. If, on the other hand, he be so bound by virtue of his office, this would amount to a sale of the truth, and consequently he would sin grievously. For instance, those who in certain churches are appointed to instruct the clerics of that church and other poor persons, and are in receipt of an ecclesiastical benefice for so doing, are not allowed to receive anything in return, either for teaching, or for celebrating or omitting any feasts.
Reply Obj. 4: It is unlawful to exact or receive anything as price for entering a monastery: but, in the case of small monasteries, that are unable to support so many persons, it is lawful, while entrance to the monastery is free, to accept something for the support of those who are about to be received into the monastery, if its revenues are insufficient. In like manner it is lawful to be easier in admitting to a monastery a person who has proved his regard for that monastery by the generosity of his alms: just as, on the other hand, it is lawful to incite a person's regard for a monastery by means of temporal benefits, in order that he may thereby be induced to enter the monastery; although it is unlawful to agree to give or receive something for entrance into a monastery (I, qu. ii, cap. Quam pio). _______________________
FOURTH
*H The servant answered Saul again, and said: Behold there is found in my hand the fourth part of a sicle of silver, let us give it to the man of God, that he may tell us our way.
Ver. 8. Silver. About seven-pence English. — Stater, (H.) is put instead of Heb. "sicle." M.
*H Now in time past in Israel, when a man went to consult God, he spoke thus: Come, let us go to the seer. For he that is now called a prophet, in time past was called a seer.
Ver. 9. A seer. Because of his seeing, by divine light, hidden things, and things to come, (Ch). by inspiration. W. — They had the things which they foretold so clearly in view. The Sybil cries out,
* Summa
*S Part 3, Ques 171, Article 1
[II-II, Q. 171, Art. 1]
Whether Prophecy Pertains to Knowledge?
Objection 1: It would seem that prophecy does not pertain to knowledge. For it is written (Ecclus. 48:14) that after death the body of Eliseus prophesied, and further on (Ecclus. 49:18) it is said of Joseph that "his bones were visited, and after death they prophesied." Now no knowledge remains in the body or in the bones after death. Therefore prophecy does not pertain to knowledge.
Obj. 2: Further, it is written (1 Cor. 14:3): "He that prophesieth, speaketh to men unto edification." Now speech is not knowledge itself, but its effect. Therefore it would seem that prophecy does not pertain to knowledge.
Obj. 3: Further, every cognitive perfection excludes folly and madness. Yet both of these are consistent with prophecy; for it is written (Osee 9:7): "Know ye, O Israel, that the prophet was foolish and mad [*Vulg.: 'the spiritual man was mad']." Therefore prophecy is not a cognitive perfection.
Obj. 4: Further, just as revelation regards the intellect, so inspiration regards, apparently, the affections, since it denotes a kind of motion. Now prophecy is described as "inspiration" or "revelation," according to Cassiodorus [*Prolog. super Psalt. i]. Therefore it would seem that prophecy does not pertain to the intellect more than to the affections.
_On the contrary,_ It is written (1 Kings 9:9): "For he that is now called a prophet, in time past was called a seer." Now sight pertains to knowledge. Therefore prophecy pertains to knowledge.
_I answer that,_ Prophecy first and chiefly consists in knowledge, because, to wit, prophets know things that are far (_procul_) removed from man's knowledge. Wherefore they may be said to take their name from _phanos_, "apparition," because things appear to them from afar. Wherefore, as Isidore states (Etym. vii, 8), "in the Old Testament, they were called Seers, because they saw what others saw not, and surveyed things hidden in mystery." Hence among heathen nations they were known as _vates,_ "on account of their power of mind (_vi mentis_)," [*The Latin _vates_ is from the Greek _phates_, and may be rendered "soothsayer"] (ibid. viii, 7).
Since, however, it is written (1 Cor. 12:7): "The manifestation of the Spirit is given to every man unto profit," and further on (1 Cor. 14:12): "Seek to abound unto the edification of the Church," it follows that prophecy consists secondarily in speech, in so far as the prophets declare for the instruction of others, the things they know through being taught of God, according to the saying of Isa. 21:10, "That which I have heard of the Lord of hosts, the God of Israel, I have declared unto you." Accordingly, as Isidore says (Etym. viii, 7), "prophets" may be described as _praefatores_ (foretellers), "because they tell from afar (_porro fantur_)," that is, speak from a distance, "and foretell the truth about things to come."
Now those things above human ken which are revealed by God cannot be confirmed by human reason, which they surpass as regards the operation of the Divine power, according to Mk. 16:20, "They . . . preached everywhere, the Lord working withal and confirming the word with signs that followed." Hence, thirdly, prophecy is concerned with the working of miracles, as a kind of confirmation of the prophetic utterances. Wherefore it is written (Deut. 34:10, 11): "There arose no more a prophet in Israel like unto Moses, whom the Lord knew face to face, in all the signs and wonders."
Reply Obj. 1: These passages speak of prophecy in reference to the third point just mentioned, which regards the proof of prophecy.
Reply Obj. 2: The Apostle is speaking there of the prophetic utterances.
Reply Obj. 3: Those prophets who are described as foolish and mad are not true but false prophets, of whom it is said (Jer. 3:16): "Hearken not to the words of the prophets that prophesy to you, and deceive you; they speak a vision of their own heart, and not out of the mouth of the Lord," and (Ezech. 13:3): "Woe to the foolish prophets, that follow their own spirit, and see nothing."
Reply Obj. 4: It is requisite to prophecy that the intention of the mind be raised to the perception of Divine things: wherefore it is written (Ezech. 2:1): "Son of man, stand upon thy feet, and I will speak to thee." This raising of the intention is brought about by the motion of the Holy Ghost, wherefore the text goes on to say: "And the Spirit entered into me . . . and He set me upon my feet." After the mind's intention has been raised to heavenly things, it perceives the things of God; hence the text continues: "And I heard Him speaking to me." Accordingly inspiration is requisite for prophecy, as regards the raising of the mind, according to Job 32:8, "The inspiration of the Almighty giveth understanding": while revelation is necessary, as regards the very perception of Divine things, whereby prophecy is completed; by its means the veil of darkness and ignorance is removed, according to Job 12:22, "He discovereth great things out of darkness." _______________________
SECOND
*H And when they went up the ascent to the city, they found maids coming out to draw water, and they said to them: Is the seer here?
Ver. 11. Water, perhaps for the sacrifice. Thus Fab. Victor says, "Rhea, according to the established custom, by which young women went to draw water for the sacrifices, proceeded to the fountain in the grove of Mars." C.
*H They answered and said to them: He is: behold he is before you, make haste now: for he came to day into the city, for there is a sacrifice of the people to day in the high place.
Ver. 12. A sacrifice. The law did not allow of sacrifices in any other place, but at the tabernacle, or temple, in which the ark of the covenant was kept; but Samuel, by divine dispensation, offered sacrifices in other places. For which dispensation this reason may be alleged, that the house of God in Silo, having lost the ark, was now cast off; as a figure of the reprobation of the Jews. Psal. lxxvii. 60. 67. And in Cariathiarim, where the ark was, there was neither tabernacle, nor altar. Ch. — At least that of Moses was in the tabernacle. See C. vi. 21. H. — Samuel was just come up to the city, from a place called Naiot, where he instructed some of the prophets. C. xix. 19. The maids point him out to Saul; and God, at the same time, reveals to his prophet, that the person who addressed him should be king. C. — The high place. Excelsum. The excelsa, or high places, so often mentioned in Scripture, were places of worship, in which were altars for sacrifice. These were sometimes employed in the service of the true God, as in the present case: but more frequently in the service of idols, and were called Excelsa, which is commonly (though perhaps not so accurately) rendered high places; not because they were always upon hills, for the very worst of all, which was that of Topheth, or Geennom, (Jer. xix.) was in a valley; but because of the high altars, and pillars, or monuments erected there, on which were set up the idols, or images of their deities; (Ch). so that they might be called "the high things." H. — Before Solomon built the temple, from the time that the tabernacle was deprived of the honour of having the ark, people immolated on such heights, 3 K. iii. 2. M. — On one of these, at Ramatha, Samuel was going to offer a peace-offering, and to feast with the heads of the city, (C.) or perhaps of the nation, who were expecting the result of his consultation of the Lord, respecting their petition of a king. H.
*H As soon as you come into the city, you shall immediately find him, before he go up to the high place to eat: for the people will not eat till he come; because he blesseth the victim, and afterwards they eat that are invited. Now, therefore, go up, for to day you shall find him.
Ver. 13. The victim, begging the blessing, which was the office of the most honourable person at table, as he also gave thanks for all. C.
*H And they went up into the city. And when they were walking in the midst of the city, behold Samuel was coming out over against them, to go up to the high place.
Ver. 14. Midst. That is, simply in the city, or entering the gate, where Samuel met them, v. 18.
* Footnotes
-
*
Acts
13:21
And after that they desired a king: and God gave them Saul the son of Cis, a man of the tribe of Benjamin, forty years.
*H Now the Lord had revealed to the ear of Samuel the day before Saul came, saying:
Ver. 15. Ear, privately. C. — Thus Jonathan promised to give David private information. C. xx. 13. H.
*H To morrow about this same hour I will send thee a man of the land of Benjamin, and thou shalt anoint him to be ruler over my people Israel: and he shall save my people out of the hand of the Philistines: for I have looked down upon my people, because their cry is come to me.
Ver. 16. Ruler. Heb. Nagid, "Leader." Sept. "Archon." Chal. "King." The Israelites demanded a king, to lead them, and to fight for them; and Homer (Iliad iii.) gives this idea of the chief magistrate, "a good king and stout warrior," which Alexander so much admired. — Philistines. They had been repressed by Samuel; but they had begun to gain the ascendancy, so as not to suffer the Israelites to have a blacksmith among them, &c. Saul gained some victories over them, and over the other enemies of his people, towards the beginning of his reign. C. xiii. and xiv. C. — To me. God threatened that he would not hear them, when they should grow weary (H.) of their king. C. viii. 18. But he protects his people against the efforts of their foreign enemies. M. — Oppression of the innocent cries to heaven for vengeance. W.
*H And Saul came to Samuel in the midst of the gate, and said: Tell me, I pray thee, where is the house of the seer?
Ver. 18. Gate. Sept. "city." Chal. "within the gate," where business was transacted.
*H And Samuel answered Saul, saying: I am the seer; go up before me to the high place, that you may eat with me to day, and I will let thee go in the morning: and tell thee all that is in thy heart.
Ver. 19. Place, while Samuel retired, for a while, to his own house. He sends Saul to the assembly, (C.) where he would meet him to dine. H. — Heart, or desirest to know. M.
*H And as for the asses, which were lost three days ago, be not solicitous, because they are found. And for whom shall be all the best things of Israel? Shall they not be for thee and for all thy father's house?
Ver. 20. Best. The regal power, which all desired. Heb. "to or on whom is all the desire of Israel?" Any great felicity is called a desire, as the Messias, the spouse in the Canticle, v. 16. Ag. ii. 8. Sept. "to whom the beautiful things of Israel?"
* Summa
*S Part 3, Ques 47, Article 9
[II-II, Q. 47, Art. 9]
Whether Solicitude Belongs to Prudence?
Objection 1: It would seem that solicitude does not belong to prudence. For solicitude implies disquiet, wherefore Isidore says (Etym. x) that "a solicitous man is a restless man." Now motion belongs chiefly to the appetitive power: wherefore solicitude does also. But prudence is not in the appetitive power, but in the reason, as stated above (A. 1). Therefore solicitude does not belong to prudence.
Obj. 2: Further, the certainty of truth seems opposed to solicitude, wherefore it is related (1 Kings 9:20) that Samuel said to Saul: "As for the asses which were lost three days ago, be not solicitous, because they are found." Now the certainty of truth belongs to prudence, since it is an intellectual virtue. Therefore solicitude is in opposition to prudence rather than belonging to it.
Obj. 3: Further, the Philosopher says (Ethic. iv, 3) the "magnanimous man is slow and leisurely." Now slowness is contrary to solicitude. Since then prudence is not opposed to magnanimity, for "good is not opposed to good," as stated in the _Predicaments_ (viii) it would seem that solicitude does not belong to prudence.
_On the contrary,_ It is written (1 Pet. 4:7): "Be prudent . . . and watch in prayers." But watchfulness is the same as solicitude. Therefore solicitude belongs to prudence.
_I answer that,_ According to Isidore (Etym. x), a man is said to be solicitous through being shrewd (_solers_) and alert (_citus_), in so far as a man through a certain shrewdness of mind is on the alert to do whatever has to be done. Now this belongs to prudence, whose chief act is a command about what has been already counselled and judged in matters of action. Hence the Philosopher says (Ethic. vi, 9) that "one should be quick in carrying out the counsel taken, but slow in taking counsel." Hence it is that solicitude belongs properly to prudence, and for this reason Augustine says (De Morib. Eccl. xxiv) that "prudence keeps most careful watch and ward, lest by degrees we be deceived unawares by evil counsel."
Reply Obj. 1: Movement belongs to the appetitive power as to the principle of movement, in accordance however, with the direction and command of reason, wherein solicitude consists.
Reply Obj. 2: According to the Philosopher (Ethic. i, 3), "equal certainty should not be sought in all things, but in each matter according to its proper mode." And since the matter of prudence is the contingent singulars about which are human actions, the certainty of prudence cannot be so great as to be devoid of all solicitude.
Reply Obj. 3: The magnanimous man is said to be "slow and leisurely" not because he is solicitous about nothing, but because he is not over-solicitous about many things, and is trustful in matters where he ought to have trust, and is not over-solicitous about them: for over-much fear and distrust are the cause of over-solicitude, since fear makes us take counsel, as stated above (I-II, Q. 44, A. 2) when we were treating of the passion of fear. _______________________
TENTH
*H And Saul answering, said: Am not I a son of Jemini of the least tribe of Israel, and my kindred the last among all the families of the tribe of Benjamin? Why then hast thou spoken this word to me?
Ver. 21. Jemini, or Benjamin, which was always one of the smallest tribes, and, since the unfortunate war, still more reduced; so that none of the other tribes could well take umbrage, or be filled with jealousy, when they saw a king selected from it. — Last. Though all were equally noble, yet some families were more numerous, possessed greater riches, or had filled the posts of honour more frequently than others. Nothing can be more charming than the modesty of Saul on this occasion. C. — Happy would he have been, had he continued always to cherish the like sentiments. H. — He and his posterity might then have long enjoyed the regal dignity. C. xiii. 13. M.
*H Then Samuel taking Saul, and his servant, brought them into the parlour, and gave them a place at the head of them that were invited. For there were about thirty men.
Ver. 22. At the head. Sept. "among the first of those...seventy men," which number Josephus also has instead of 30. Saul's servant was probably an Israelite, who had hired himself for a time. The first place, at the head of the table, was the most honourable. Luke xiv. 8. The king of Persia placed his most trusty friend at his left hand, and those of the highest dignity, in order at his right. Cyropæd. vii. &c. C.
*H And the cook took up the shoulder, and set it before Saul. And Samuel said: Behold what is left, set it before thee, and eat; because it was kept of purpose for thee, when I invited the people. And Saul ate with Samuel that day.
Ver. 24. Shoulder. It was the left, (M.) as the right shoulder belonged to the priest, and laymen were not allowed to taste of it after it had been offered in sacrifice. Lev. vii. 32. Some suppose that Samuel had this right shoulder for his portion. But he was not a priest. C. — This part was assigned to the most eminent man at table; and Josephus calls it "the royal portion." M. — Heb. "the shoulder, and what was upon it, (or he held it up) and set it (the whole quarter) before Saul." Aquila, &c. translate "the thigh," left or reserved. Sept. "laid by." It was then the fashion to place large pieces of meat before those who were to be most honoured. Gen. xviii. 6. Homer, &c. — People. Heb. "till now it has been kept for thee, I said, I have invited the people." He insinuates that he knew of his coming, though it seemed so accidental, even when he invited the company. Sept. "eat, for it is placed before thee, as a memorial, by the people, cut it in pieces." H. — As the shoulder supports a burden, so the king was reminded to maintain the interests of the commonwealth. M.
*H And they went down from the high place into the town, and he spoke with Saul upon the top of the house: and he prepared a bed for Saul on the top of the house and he slept.
Ver. 25. House, probably giving him some instructions respecting his future dignity. — As he, &c. This seems to be a second translation of the former sentence, taken from the Sept. It is omitted in several Latin MSS. C. — Sept. "and he went down from the Bama (perhaps "the steps" or high place, where the sacrifice and feast had been celebrated) into the city; and they made a bed for Saul, on the house top; and he lay down, (26) and when the day dawned, Samuel," &c. The roofs are flat in those countries, and such an airy situation would be most agreeable in such hot climates. H. — The common people, generally, only spread a mat on the ground, and covered themselves with a sheet; to take their rest, either under a gallery, or in the open air. Homer places his strangers, with their upon the ground under the gallery, which was erected before the house. Aristophanes (in Vespis) mentions the custom of sleeping on the house top. See 2 K. xvi. 22. C. — Saul had not been educated with the greatest delicacy. M.
*H And as they were going down in the end of the city, Samuel said to Saul: Speak to the servant to go before us, and pass on: but stand thou still a while, that I may tell thee the word of the Lord.
Ver. 27. Before us, and. Heb. ("and he passed on,") agreeably to his master's order. H.