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* Footnotes
- A.M. 3411.
*H And thou shalt say: Thus saith the Lord God to Jerusalem: Thy root, and thy nativity is of the land of Chanaan, thy father was an Amorrhite, and thy mother a Cethite.
Ver. 3. Cethite, or "Hethite." These two were probably the most abandoned of Chanaan. Daniel (xiii. 56.) gives the infamous judges the like appellation; and Isaias (i. 10.) calls the Jews princes of Sodom. C. — So Dido says to Eneas:
*H And when thou wast born, in the day of thy nativity thy navel was not cut, neither wast thou washed with water for thy health, nor salted with salt, nor swaddled with clouts.
Ver. 4. Cut. By this the infant received nourishment in the womb. Now it seems to be exposed by its parents. C. — The Jews in Egypt were abandoned to idolatry and distress. Theod. in Cant. — Health. Many plunged the infant in cold water to brace its nerves, (C.) or to wash it. Salt was also used to dry up the humidity and stop the pores, (S. Jer.) or it was mixed with water to harden the skin and navel. Avicen. Gall. San. i. 7. — Clouts, to keep the body straight. The negroes who neglect this are stronger and better proportioned, (C.) and too much restraint is known to be detrimental to the tender limbs. H.
*H No eye had pity on thee to do any of these things for thee, out of compassion to thee: but thou wast cast out upon the face of the earth in the abjection of thy soul, in the day that thou wast born.
Ver. 5. Born, as it were in Egypt. He represents the Jews as a female from her infancy, till she be advanced in years.
*H And passing by thee, I saw that thou wast trodden under foot in thy own blood: and I said to thee when thou wast in thy blood: Live: I have said to thee: Live in thy blood.
Ver. 6. Thy blood, unwashed after being born. v. 4. C. — The Jews were solicitous to increase their numbers, and exposed none. Tacit. Hist. v. — But other nations did, if they thought the child would be troublesome, or a disgrace. C. — The prophet sends this admonition from Chaldea, and shews how God had selected his people from among the barbarous nations, and decorated them with many privileges of the law, sacrifices, &c. W.
*H I caused thee to multiply as the bud of the field: and thou didst increase and grow great, and advancedst, and camest to woman's ornament: thy breasts were fashioned, and thy hair grew: and thou was naked, and full of confusion.
Ver. 7. Woman's. Heb. "the ornament of ornaments;" hadaiim instead of harim in Sept. "the citeis of cities," (C.) or the highest glory, being arrived at that age when decorations are most sought after. — Fashioned. Lit. "swelling." Sept. "erect." H. — Hair, (pilus.) Women are allowed by the canon law to marry at twelve. C.
*H And I passed by thee, and saw thee: and behold thy time was the time of lovers: and I spread my garment over thee, and covered thy ignominy. and I swore to thee, and I entered into a covenant with thee, saith the Lord God: and thou becamest mine.
Ver. 8. Lovers. Heb. dodim, "breasts, (H.) or espousals;" (Aq.) "loving." Sym. — Garment, as a husband. Ruth iii. 9. Jer. ii. 2.
*H And I washed thee with water, and cleansed away thy blood from thee: and I anointed thee with oil.
Ver. 9. Oil, used after bathing, or with perfumes. C.
*H And I clothed thee with embroidery, and shod thee with violet coloured shoes: and I girded thee about with fine linen, and clothed thee with fine garments.
Ver. 10. Embroidery. Lit. "various colours." H. — But this is the import. Ps. xliv. 10. — Violet, or dark blue, appropriated to princes. — Linen, or cotton. Ex. xxv. Prov. xxxi. 24. C. — Fine. Lit. "thin." Heb. Mesi, (H.) "silken." Jarchi. Pagn. &c. Silk was used much later at Rome, (C.) and was reprobated as not covering the body sufficiently.
*H And I put a jewel upon thy forehead and earrings in thy ears, and a beautiful crown upon thy head.
Ver. 12. Forehead. Lit. "mouth." Heb. "nose." H. — Women wore rings where spectacles are placed, and had others hung at their noses, so as to touch the mouth. People who are not acquainted with this odd custom, which is still prevalent in Africa and Asia, suppose that the ornament hung upon the forehead, as S. Jerom does. See Gen. xxiv. 22. C.
*H And thou wast adorned with gold, and silver, and wast clothed with fine linen, and embroidered work, and many colours: thou didst eat fine flour, and honey, and oil, and wast made exceeding beautiful: and wast advanced to be a queen.
Ver. 13. Linen. Heb. mossi. v. 11. H. — Chal. understands these ornaments to pertain to the tabernacle, which was set up in the wilderness. — Oil, enjoying a most fertile country, (C.) and the noblest sacrifices. H. — And wast, &c. The kingdom had subsisted 1500 years. C. — Sept. omit this, for fear of giving umbrage to the Egyptians, according to S. Jerom, as if they could be ignorant of this circumstance. C. — Grabe supplies, "thou wast directed to the kingdom." H.
*H But trusting in thy beauty, thou playedst the harlot because of thy renown, and thou hast prostituted thyself to every passenger, to be his.
Ver. 15. Renown, or name; thus dishonouring me, thy husband. Is. iv. 1.
* Summa
*S Part 3, Ques 145, Article 2
[II-II, Q. 145, Art. 2]
Whether the Honest Is the Same As the Beautiful?
Objection 1: It would seem that the honest is not the same as the beautiful. For the aspect of honest is derived from the appetite, since the honest is "what is desirable for its own sake" [*Cicero, De Invent. Rhet. ii, 53]. But the beautiful regards rather the faculty of vision to which it is pleasing. Therefore the beautiful is not the same as the honest.
Obj. 2: Further, beauty requires a certain clarity, which is characteristic of glory: whereas the honest regards honor. Since then honor and glory differ, as stated above (Q. 103, A. 1, ad 3), it seems also that the honest and the beautiful differ.
Obj. 3: Further, honesty is the same as virtue, as stated above (A. 1). But a certain beauty is contrary to virtue, wherefore it is written (Ezech. 16:15): "Trusting in thy beauty thou playest the harlot because of thy renown." Therefore the honest is not the same as the beautiful.
_On the contrary,_ The Apostle says (1 Cor. 12:23, 24): "Those that are our uncomely (_inhonesta_) parts, have more abundant comeliness (_honestatem_), but our comely (_honesta_) parts have no need." Now by uncomely parts he means the baser members, and by comely parts the beautiful members. Therefore the honest and the beautiful are apparently the same.
_I answer that,_ As may be gathered from the words of Dionysius (Div. Nom. iv), beauty or comeliness results from the concurrence of clarity and due proportion. For he states that God is said to be beautiful, as being "the cause of the harmony and clarity of the universe." Hence the beauty of the body consists in a man having his bodily limbs well proportioned, together with a certain clarity of color. In like manner spiritual beauty consists in a man's conduct or actions being well proportioned in respect of the spiritual clarity of reason. Now this is what is meant by honesty, which we have stated (A. 1) to be the same as virtue; and it is virtue that moderates according to reason all that is connected with man. Wherefore "honesty is the same as spiritual beauty." Hence Augustine says (QQ. 83, qu. 30): "By honesty I mean intelligible beauty, which we properly designate as spiritual," and further on he adds that "many things are beautiful to the eye, which it would be hardly proper to call honest."
Reply Obj. 1: The object that moves the appetite is an apprehended good. Now if a thing is perceived to be beautiful as soon as it is apprehended, it is taken to be something becoming and good. Hence Dionysius says (Div. Nom. iv) that "the beautiful and the good are beloved by all." Wherefore the honest, inasmuch as it implies spiritual beauty, is an object of desire, and for this reason Tully says (De Offic. i, 5): "Thou perceivest the form and the features, so to speak, of honesty; and were it to be seen with the eye, would, as Plato declares, arouse a wondrous love of wisdom."
Reply Obj. 2: As stated above (Q. 103, A. 1, ad 3), glory is the effect of honor: because through being honored or praised, a person acquires clarity in the eyes of others. Wherefore, just as the same thing makes a man honorable and glorious, so is the same thing honest and beautiful.
Reply Obj. 3: This argument applies to the beauty of the body: although it might be replied that to be proud of one's honesty is to play the harlot because of one's spiritual beauty, according to Ezech. 28:17, "Thy heart was lifted up with thy beauty, thou hast lost thy wisdom in thy beauty." _______________________
THIRD
*H And taking of thy garments thou hast made thee high places sewed together on each side: and hast played the harlot upon them, as hath not been done before, nor shall be hereafter.
Ver. 16. Places: pavilions, (A. Lap. 4 K. xvii. 30. C.) or idols stuffed, (S. Jer. Theod.) and outwardly adorned. Such might easily be procured or removed. 1 K. xix. 13. — Hereafter, with impunity. The Jews were guilty of greater ingratitude than other nations.
*H And thou tookest thy beautiful vessels, of my gold, and my silver, which I gave thee, and thou madest thee images of men, and hast committed fornication with them.
Ver. 17. My gold, for the temple, or thy most precious ornaments, which were sacrificed to gratify thy lubricity, (C.) or to form the golden calf, &c. Ex. xxxii. H. — Obscene representations were also used in the worship of Osiris. Herod. ii. 48.
*H And thou tookest thy garments of divers colours, and coveredst them: and settest my oil and my sweet incense before them.
Ver. 18. Oil, or perfume. which no man was allowed to use. Ex. xxx. 9. 38.
*H And thou hast taken thy sons, and thy daughters, whom thou hast borne to me: and hast sacrificed the same to them to be devoured. Is thy fornication small?
Ver. 20. Thy sons: so he calls them to shew his indignation, though he acknowledges them for his, (v. 21.) to enhance the crime. Who could have thought that such cruel sacrifices would ever take place! 4 K. xxiii. C. — Adulteresses bring in the children of others; but the Jews sacrifice their own to idols. 4 K. xvi. &c. W.
*H At every head of the way thou hast set up a sign of thy prostitution: and hast made thy beauty to be abominable: and hast prostituted thyself to every one that passed by, and hast multiplied thy fornications.
Ver. 25. Sign; altars of idols. H. — She makes no secret of her apostacy. The Greeks and Romans marked the houses of prostitutes, that honest men might avoid them. "The deemed the profession of such a crime a sufficient punishment to repress impure women." Tacit. Annal.
* Summa
*S Part 4, Ques 8, Article 1
[III, Q. 8, Art. 1]
Whether Christ Is the Head of the Church?
Objection 1: It would seem that it does not belong to Christ as man to be Head of the Church. For the head imparts sense and motion to the members. Now spiritual sense and motion which are by grace, are not imparted to us by the Man Christ, because, as Augustine says (De Trin. i, 12; xv, 24), "not even Christ, as man, but only as God, bestows the Holy Ghost." Therefore it does not belong to Him as man to be Head of the Church.
Obj. 2: Further, it is not fitting for the head to have a head. But God is the Head of Christ, as man, according to 1 Cor. 11:3, "The Head of Christ is God." Therefore Christ Himself is not a head.
Obj. 3: Furthermore, the head of a man is a particular member, receiving an influx from the heart. But Christ is the universal principle of the whole Church. Therefore He is not the Head of the Church.
_On the contrary,_ It is written (Eph. 1:22): "And He . . . hath made Him head over all the Church."
_I answer that,_ As the whole Church is termed one mystic body from its likeness to the natural body of a man, which in divers members has divers acts, as the Apostle teaches (Rom. 12; 1 Cor. 12), so likewise Christ is called the Head of the Church from a likeness with the human head, in which we may consider three things, viz. order, perfection, and power: "Order," indeed; for the head is the first part of man, beginning from the higher part; and hence it is that every principle is usually called a head according to Ezech. 16:25: "At every head of the way, thou hast set up a sign of thy prostitution"--"Perfection," inasmuch as in the head dwell all the senses, both interior and exterior, whereas in the other members there is only touch, and hence it is said (Isa. 9:15): "The aged and honorable, he is the head"--"Power," because the power and movement of the other members, together with the direction of them in their acts, is from the head, by reason of the sensitive and motive power there ruling; hence the ruler is called the head of a people, according to 1 Kings 15:17: "When thou wast a little one in thy own eyes, wast thou not made the head of the tribes of Israel?" Now these three things belong spiritually to Christ. First, on account of His nearness to God His grace is the highest and first, though not in time, since all have received grace on account of His grace, according to Rom. 8:29: "For whom He foreknew, He also predestinated to be made conformable to the image of His Son; that He might be the first-born amongst many brethren." Secondly, He had perfection as regards the fulness of all graces, according to John 1:14, "We saw Him [Vulg.: 'His glory'] . . . full of grace and truth," as was shown (Q. 7, A. 9). Thirdly, He has the power of bestowing grace on all the members of the Church, according to John 1:16: "Of His fulness we have all received." And thus it is plain that Christ is fittingly called the Head of the Church.
Reply Obj. 1: To give grace or the Holy Ghost belongs to Christ as He is God, authoritatively; but instrumentally it belongs also to Him as man, inasmuch as His manhood is the instrument of His Godhead. And hence by the power of the Godhead His actions were beneficial, i.e. by causing grace in us, both meritoriously and efficiently. But Augustine denies that Christ as man gives the Holy Ghost authoritatively. Even other saints are said to give the Holy Ghost instrumentally, or ministerially, according to Gal. 3:5: "He . . . who giveth to you the Spirit."
Reply Obj. 2: In metaphorical speech we must not expect a likeness in all respects; for thus there would be not likeness but identity. Accordingly a natural head has not another head because one human body is not part of another; but a metaphorical body, i.e. an ordered multitude, is part of another multitude as the domestic multitude is part of the civil multitude; and hence the father who is head of the domestic multitude has a head above him, i.e. the civil governor. And hence there is no reason why God should not be the Head of Christ, although Christ Himself is Head of the Church.
Reply Obj. 3: The head has a manifest pre-eminence over the other exterior members; but the heart has a certain hidden influence. And hence the Holy Ghost is likened to the heart, since He invisibly quickens and unifies the Church; but Christ is likened to the Head in His visible nature in which man is set over man. _______________________
SECOND
*H And thou hast committed fornication with the Egyptians thy neighbours, men of large bodies, and hast multiplied thy fornications to provoke me.
Ver. 26. Bodies. Lit. "flesh." H. Juv. ix. 34. M. — The Egyptians are tall, but meagre. Valle. Ep. xi. — They were the most dissolute in their worship, and corrupted most other nations as well as the Jews. C. xx. 8. and xxiii. 3.
*H Behold, I will stretch out my hand upon thee, and will take away thy justification: and I will deliver thee up to the will of the daughters of the Philistines that hate thee, that are ashamed of thy wicked way.
Ver. 27. Justification; law, &c. Heb. "thy right," or allowance. Ex. xxi. 10. — Hate thee. To be abandoned to the will of a rival, is most dreadful for a woman. The Jews were subjected to the nations which they had despised, as they are still to Christians. Even other less favoured idolaters were astonished (C.) at their apostacy. H.
*H Thou hast also committed fornication with the Assyrians, because thou wast not yet satisfied: and after thou hadst played the harlot with them, even so thou wast not contented.
Ver. 28. Assyrians, adoring the sun, Baal, &c. C.
*H Because thou hast built thy brothel house at the head of every way, and thou hast made thy high place in every street: and wast not as a harlot that by disdain enhanceth her price,
Ver. 31. Price, before she will yield, (H.) or who follow such practices for a livelihood. C. — Heb. "in that thou scornest hire." Prot. Sept. "gathering rewards." The difference consisted in Jerusalem's sinning through mere wantonness, and even to her loss.
*H And it hath happened in thee contrary to the custom of women in thy fornications, and after thee there shall be no such fornication, for in that thou gavest rewards, and didst not take rewards, the contrary hath been done in thee.
Ver. 34. Fornication unpunished, or comparable with thine. v. 16. H. — All such actions are abominable; but still more so, when the woman solicts. W.
*H Thus saith the Lord God: Because thy money hath been poured out, and thy shame discovered through thy fornications with thy lovers, and with the idols of thy abominations, by the blood of thy children whom thou gavest them:
Ver. 36. Money. Lit. "brass," (H.) to adorn idols. C. — Prot. "thy filthiness;" (H.) virus. Pagn. &c. C.
*H Behold, I will gather together all thy lovers with whom thou hast taken pleasure, and all whom thou hast loved, with all whom thou hast hated: and I will gather them together against thee on every side, and will discover thy shame in their sight, and they shall see all thy nakedness.
Ver. 37. Nakedness. Friends and enemies (H.) saw that idols afforded no protection. C. vi. 3. Jer. xiii. 26.
*H And I will judge thee as adulteresses, and they that shed blood are judged: and I will give thee blood in fury and jealousy.
Ver. 38. Judge; punish thee by stoning to death. Lev. xx. 10. The walls of the Jews were battered to the ground.
*H And I will deliver thee into their hands, and they shall destroy thy brothel house, and throw down thy stews: and they shall strip thee of thy garments, and shall take away the vessels of thy beauty: and leave thee naked, and full of disgrace.
Ver. 39. House; the temple, which thou hast profaned, and the high places. The idols shall be plundered, in which thou hast trusted.
* Footnotes
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*
4_Kings
25:9
And he burnt the house of the Lord, and the king's house, and the houses of Jerusalem, and every great house he burnt with fire.
*H And they shall burn thy houses with fire, and shall execute judgments upon thee in the sight of many women: and thou shalt cease from fornication, and shalt give no hire any more.
Ver. 41. Women: nations assembled against Jerusalem.
*H And my indignation shall rest in thee: and my jealousy shall depart from thee, and I will cease and be angry no more.
Ver. 42. No more. I will entirely repudiate thee, so as to observe thy conduct no longer, (C.) with the eyes of an husband. H. — This is the most terrible effect of God's wrath, (C.) when the sinner is left to himself. Osee iv. 14. S. Jerom.
*H Because thou hast not remembered the days of thy youth, but hast provoked me in all these things: wherefore I also have turned all thy ways upon thy head, saith the Lord God, and I have not done according to thy wicked deeds in all thy abominations.
Ver. 43. Youth, when thou wast destitute, (v. 4.) and more grateful for my favours. Jer. ii. 2. — Head. I have punished thee, yet not as thy deeds require. H.
*H Behold every one that useth a common proverb, shall use this against thee, saying: As the mother was, so also is her daughter.
Ver. 44. Daughter. They too commonly (C.) follow bad parents. Juv. vi. 239. and xiv. 25. — Jerusalem is more wicked than the Cethite, (H.) her mother, v. 3. C. — Even this nation had once received the principles of true religion from the patriarchs, but cast them off to embrace idolatry, and to destroy her children. H. — Jerusalem was formerly and is still wicked. W.
*H And thy elder sister is Samaria, she and her daughters that dwell at thy left hand: and thy younger sister that dwelleth at thy right hand is Sodom, and her daughters.
Ver. 46. Right: southward. — Sodom. The city was more ancient than Jerusalem. Hence it here designates Ruben, (H.) and the Jews east of the Jordan; (Prado) or rather Moab and Ammon, (v. 55. C.) and the rest of the Gentiles. H. — Samaria shewed Jerusalem the road to idolatry, and therefore is called her elder sister. The number of the ten tribes was also greater than that of the kingdom of Juda, which became corrupt as Sodom, only by degrees. Theod.
*H But neither hast thou walked in their ways, nor hast thou done a little less than they according to their wickednesses: thou hast done almost more wicked things than they in all thy ways.
Ver. 47. Ways, but hast done even worse. — Almost. He seems to diminish their crimes, (C.) as if it could hardly be believed that Jerusalem should be more abandoned. Heb. and Sept. "that would be but little: yea, thou hast done more," &c. H.
* Footnotes
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*
Genesis
19:24
And the Lord rained upon Sodom and Gomorrha brimstone and fire from the Lord out of heaven.
*H Behold this was the iniquity of Sodom thy sister, pride, fulness of bread, and abundance, and the idleness of her, and of her daughters: and they did not put forth their hand to the needy, and the poor.
Ver. 49. Sodom, &c. That is, these were the steps by which the Sodomites came to fall into those abominations for which they were destroyed. For pride, gluttony, and idleness, are the high road to all kinds of lust; especially when they are accompanied with a neglect of the works of mercy. Ch. — These crimes alone are great enough; (Lu. xvi. 19.) and the prophets never accuse the Jews of unnatural lust. Hence Ezechiel takes no notice of it here, as he probably refers to the manners of the Moabites, &c. who were then living. Is. xvi. 6. C. — Abundance and idleness produce crimes; temperance and labour bring forth good fruit. W.
* Summa
*S Part 3, Ques 148, Article 3
[II-II, Q. 148, Art. 3]
Whether Gluttony Is the Greatest of Sins?
Objection 1: It would seem that gluttony is the greatest of sins. For the grievousness of a sin is measured by the grievousness of the punishment. Now the sin of gluttony is most grievously punished, for Chrysostom says [*Hom. xiii in Matth.]: "Gluttony turned Adam out of Paradise, gluttony it was that drew down the deluge at the time of Noah." According to Ezech. 16:49, "This was the iniquity of Sodom, thy sister . . . fulness of bread," etc. Therefore the sin of gluttony is the greatest of all.
Obj. 2: Further, in every genus the cause is the most powerful. Now gluttony is apparently the cause of other sins, for a gloss on Ps. 135:10, "Who smote Egypt with their first-born," says: "Lust, concupiscence, pride are the first-born of gluttony." Therefore gluttony is the greatest of sins.
Obj. 3: Further, man should love himself in the first place after God, as stated above (Q. 25, A. 4). Now man, by the vice of gluttony, inflicts an injury on himself: for it is written (Ecclus. 37:34): "By surfeiting many have perished." Therefore gluttony is the greatest of sins, at least excepting those that are against God.
_On the contrary,_ The sins of the flesh, among which gluttony is reckoned, are less culpable according to Gregory (Moral. xxxiii).
_I answer that,_ The gravity of a sin may be measured in three ways. First and foremost it depends on the matter in which the sin is committed: and in this way sins committed in connection with Divine things are the greatest. From this point of view gluttony is not the greatest sin, for it is about matters connected with the nourishment of the body. Secondly, the gravity of a sin depends on the person who sins, and from this point of view the sin of gluttony is diminished rather than aggravated, both on account of the necessity of taking food, and on account of the difficulty of proper discretion and moderation in such matters. Thirdly, from the point of view of the result that follows, and in this way gluttony has a certain gravity, inasmuch as certain sins are occasioned thereby.
Reply Obj. 1: These punishments are to be referred to the vices that resulted from gluttony, or to the root from which gluttony sprang, rather than to gluttony itself. For the first man was expelled from Paradise on account of pride, from which he went on to an act of gluttony: while the deluge and the punishment of the people of Sodom were inflicted for sins occasioned by gluttony.
Reply Obj. 2: This objection argues from the standpoint of the sins that result from gluttony. Nor is a cause necessarily more powerful, unless it be a direct cause: and gluttony is not the direct cause but the accidental cause, as it were, and the occasion of other vices.
Reply Obj. 3: The glutton intends, not the harm to his body, but the pleasure of eating: and if injury results to his body, this is accidental. Hence this does not directly affect the gravity of gluttony, the guilt of which is nevertheless aggravated, if a man incur some bodily injury through taking too much food. _______________________
FOURTH
*H And they were lifted up, and committed abominations before me: and I took them away as thou hast seen.
Ver. 50. Seen. This would seem to allude to the Israelites beyond the Jordan, who had been led away into Assyria. The Moabites, &c. beheld the downfall of Jerusalem, (H.) and were treated in like manner, only five years later. Jos. Jer. xlviii. &c.
*H And Samaria committed not half thy sins: but thou hast surpassed them with thy crimes, and hast justified thy sisters by all thy abominations which thou hast done.
Ver. 51. Justified, as they are comparatively innocent. S. Aug. c. Faust. xxii. 61. — They had not the like advantages, (Mat. xi. 23.) nor the example of others' punishment to open their eyes. Thou hast pleaded for or with them, and hast lost thy cause. C.
*H And I will bring back and restore them by bringing back Sodom, with her daughters, and by bringing back Samaria, and her daughters: and I will bring those that return of thee in the midst of them.
Ver. 53. Back, &c. This relates to the conversion of the Gentiles out of all nations, and of many of the Jews, to the Church of Christ. Ch. — Cyrus also liberated the tribes on the east as well as on the west of the Jordan, (H.) and in general all the captive nations. C. — And restore. Heb. "the captivity, even the captivity of Sodom." Sept. "I will turn away their aversions, the," &c. I will give them a more docile spirit. H.
* Summa
*S Part 1, Ques 43, Article 1
[I, Q. 43, Art. 1]
Whether a Divine Person Can Be Properly Sent?
Objection 1: It would seem that a divine person cannot be properly sent. For one who is sent is less than the sender. But one divine person is not less than another. Therefore one person is not sent by another.
Obj. 2: Further, what is sent is separated from the sender; hence Jerome says, commenting on Ezech. 16:53: "What is joined and tied in one body cannot be sent." But in the divine persons there is nothing that is separable, as Hilary says (De Trin. vii). Therefore one person is not sent by another.
Obj. 3: Further, whoever is sent, departs from one place and comes anew into another. But this does not apply to a divine person, Who is everywhere. Therefore it is not suitable for a divine person to be sent.
_On the contrary,_ It is said (John 8:16): "I am not alone, but I and the Father that sent Me."
_I answer that,_ the notion of mission includes two things: the habitude of the one sent to the sender; and that of the one sent to the end whereto he is sent. Anyone being sent implies a certain kind of procession of the one sent from the sender: either according to command, as the master sends the servant; or according to counsel, as an adviser may be said to send the king to battle; or according to origin, as a tree sends forth its flowers. The habitude to the term to which he is sent is also shown, so that in some way he begins to be present there: either because in no way was he present before in the place whereto he is sent, or because he begins to be there in some way in which he was not there hitherto. Thus the mission of a divine person is a fitting thing, as meaning in one way the procession of origin from the sender, and as meaning a new way of existing in another; thus the Son is said to be sent by the Father into the world, inasmuch as He began to exist visibly in the world by taking our nature; whereas "He was" previously "in the world" (John 1:1).
Reply Obj. 1: Mission implies inferiority in the one sent, when it means procession from the sender as principle, by command or counsel; forasmuch as the one commanding is the greater, and the counsellor is the wiser. In God, however, it means only procession of origin, which is according to equality, as explained above (Q. 42, AA. 4, 6).
Reply Obj. 2: What is so sent as to begin to exist where previously it did not exist, is locally moved by being sent; hence it is necessarily separated locally from the sender. This, however, has no place in the mission of a divine person; for the divine person sent neither begins to exist where he did not previously exist, nor ceases to exist where He was. Hence such a mission takes place without a separation, having only distinction of origin.
Reply Obj. 3: This objection rests on the idea of mission according to local motion, which is not in God. _______________________
SECOND
*H That thou mayest bear thy shame, and mayest be confounded in all that thou hast done, comforting them.
Ver. 54. Them. It affords some consolation to have partners in misery. C.
*H And thy sister Sodom and her daughters shall return to their ancient state: and Samaria and her daughters shall return to their ancient state: and thou and thy daughters shall return to your ancient state.
Ver. 55. Ancient state. That is, to their former state of liberty, and their ancient possessions. In the spiritual sense, to the true liberty and the happy inheritance of the children of God, through faith in Christ. Ch. — All will be treated alike, whether Jew or Gentile. H. — When Sodom or the Gentiles shall have embraced the gospel, then also will the Jews. Rom. x. W.
*H And Sodom thy sister was not heard of in thy mouth, in the day of thy pride,
Ver. 56. Pride. Thou scornedst to mention her, (Ps. xv. 4. C.) or wouldst not take warning. S. Jerom.
*H For thus saith the Lord God: I will deal with thee, as thou hast despised the oath, in breaking the covenant:
Ver. 59. Covenant at Sinai, or under Josue. viii. Ex. xix. 7.
*H And I will remember my covenant with thee in the days of thy youth: and I will establish with thee an everlasting covenant.
Ver. 60. Covenant. After punishing thee I will fulfil my promises, as we see was done (C.) after the captivity, and (H.) in the Christian Church. C. — All shall be converted, not by the Jewish but by the evangelical covenant. W.
*H And thou shalt remember thy ways, and be ashamed: when thou shalt receive thy sisters, thy elder and thy younger: and I will give them to thee for daughters, but not by thy covenant.
Ver. 61. Daughters. The countries were conquered by the Machabees. All nations embrace the gospel. — Covenant. It is broken. I will, out of pity, re-establish it, or a better, to last for ever under Christ, free from the servitude and fear of the old law. C.