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* Footnotes
- A.M. 2245.
*H Then Jacob went on in his journey, and came into the east country.
Ver. 1. East. Mesopotamia, where Laban dwelt. H.
*H And he saw a well in the field, and three flocks of sheep lying by it: for the beasts were watered out of it, and the mouth thereof was closed with a great stone.
Ver. 2. Stone. Not of such an immoderate size, but that Jacob could remove it. In that country water was scarce, and preserved with care. C.
*H And the custom was, when all the sheep were gathered together, to roll away the stone, and after the sheep were watered, to put it on the mouth of the well again.
Ver. 3. Sheep. Instead of this, Kennicott would read shepherds; as also v. 2. and 8. In which last, the Sam. Arab. and Sept. agree with him; as the two former do likewise in this third verse. H.
*H And he said to the shepherds: Brethren, whence are you? They answered: Of Haran.
Ver. 4. Brethren. Jacob understands and speaks their language, either because it was not very different from his own, or he had learnt the Chaldean language from his mother. In the days of Ezechias, the Jews did not understand it. 4 K. xviii. 26. Jer. v. 15. C.
*H And he asked them, saying: Know you Laban, the son of Nachor? They said: We know him.
Ver. 5. Of Nachor, by Bathuel, who was not so well known. M.
*H He said: Is he in health? He is in health, say they: and behold, Rachel, his daughter, cometh with his flock.
Ver. 6. Health. Heb. "in peace;" by which name all good things are designated. D.
*H And Jacob said: There is yet much day remaining, neither is it time to bring the flocks into the folds again: first give the sheep drink, and so lead them back to feed.
Ver. 7. To feed. He shews his knowledge of pastoral affairs, and his concern for them. M.
*H They were yet speaking, and behold Rachel came with her father's sheep; for she fed the flock.
Ver. 9. She. Heb. He, ipsa. Eva is put for Eia, the letters being similar. C. iii. 15. H. — Other copies agree with the Vulg. and the Sept. C.
*H And when Jacob saw her, and knew her to be his cousin german, and that they were the sheep of Laban, his uncle: he removed the stone wherewith the well was closed.
Ver. 10. Cousin-german, and uncle, are put for brevity's sake by S. Jerom, instead of the Heb. "the daughter of Laban, brother of Rebecca his mother," and "his mother's brother." H.
*H And having watered the flock, he kissed her: and lifting up his voice wept.
Ver. 11. Kissed her, according to the custom of the country, (C. xxiv. 26.) having told her who he was. He was not so young, that she could suspect him guilty of an unbecoming levity, being above 77 years old. C. xxvii. 1. H. — In that age of simplicity, beautiful maids might converse with shepherds, without suspicion or danger. M. — Wept, through tenderness, and perhaps on account of his present inability to make her a suitable present. C.
*H And he told her that he was her father's brother, and the son of Rebecca: but she went in haste and told her father.
Ver. 12. Brother, or nephew. The name of brother, in Scripture, almost corresponds with the Consanguineus of the Latins, or our relation.
*H He answered: Thou art my bone and my flesh. And after the days of one month were expired,
Ver. 14. My flesh, entitled to my utmost protection and friendship. C.
*H But Lia was blear-eyed: Rachel was well favoured, and of a beautiful countenance.
Ver. 17. Blear-eyed. Heb. racoth. Watery and tender, unable to look steadfastly at any object, but at the same time very beautiful. Onkelos, &c. — The beauty of Rachel was perfect; not confined to one part. These two sisters represented the synagogue and the Church of Christ. Lia, though married first, never gains the entire affection of her husband. C.
* Summa
*S Part 3, Ques 180, Article 2
[II-II, Q. 180, Art. 2]
Whether the Moral Virtues Pertain to the Contemplative Life?
Objection 1: It would seem that the moral virtues pertain to the contemplative life. For Gregory says (Hom. xiv in Ezech.) that "the contemplative life is to cling to the love of God and our neighbor with the whole mind." Now all the moral virtues, since their acts are prescribed by the precepts of the Law, are reducible to the love of God and of our neighbor, for "love . . . is the fulfilling of the Law" (Rom. 13:10). Therefore it would seem that the moral virtues belong to the contemplative life.
Obj. 2: Further, the contemplative life is chiefly directed to the contemplation of God; for Gregory says (Hom. xiv in Ezech.) that "the mind tramples on all cares and longs to gaze on the face of its Creator." Now no one can accomplish this without cleanness of heart, which is a result of moral virtue [*Cf. Q. 8, A. 7]. For it is written (Matt. 5:8): "Blessed are the clean of heart, for they shall see God": and (Heb. 12:14): "Follow peace with all men, and holiness, without which no man shall see God." Therefore it would seem that the moral virtues pertain to the contemplative life.
Obj. 3: Further, Gregory says (Hom. xiv in Ezech.) that "the contemplative life gives beauty to the soul," wherefore it is signified by Rachel, of whom it is said (Gen. 29:17) that she was "of a beautiful countenance." Now the beauty of the soul consists in the moral virtues, especially temperance, as Ambrose says (De Offic. i, 43, 45, 46). Therefore it seems that the moral virtues pertain to the contemplative life.
_On the contrary,_ The moral virtues are directed to external actions. Now Gregory says (Moral. vi [*Hom. xiv in Ezech.; Cf. A. 1, Obj. 3]) that it belongs to the contemplative life "to rest from external action." Therefore the moral virtues do not pertain to the contemplative life.
_I answer that,_ A thing may belong to the contemplative life in two ways, essentially or dispositively. The moral virtues do not belong to the contemplative life essentially, because the end of the contemplative life is the consideration of truth: and as the Philosopher states (Ethic. ii, 4), "knowledge," which pertains to the consideration of truth, "has little influence on the moral virtues": wherefore he declares (Ethic. x, 8) that the moral virtues pertain to active but not to contemplative happiness.
On the other hand, the moral virtues belong to the contemplative life dispositively. For the act of contemplation, wherein the contemplative life essentially consists, is hindered both by the impetuosity of the passions which withdraw the soul's intention from intelligible to sensible things, and by outward disturbances. Now the moral virtues curb the impetuosity of the passions, and quell the disturbance of outward occupations. Hence moral virtues belong dispositively to the contemplative life.
Reply Obj. 1: As stated above (A. 1), the contemplative life has its motive cause on the part of the affections, and in this respect the love of God and our neighbor is requisite to the contemplative life. Now motive causes do not enter into the essence of a thing, but dispose and perfect it. Wherefore it does not follow that the moral virtues belong essentially to the contemplative life.
Reply Obj. 2: Holiness or cleanness of heart is caused by the virtues that are concerned with the passions which hinder the purity of the reason; and peace is caused by justice which is about operations, according to Isa. 32:17, "The work of justice shall be peace": since he who refrains from wronging others lessens the occasions of quarrels and disturbances. Hence the moral virtues dispose one to the contemplative life by causing peace and cleanness of heart.
Reply Obj. 3: Beauty, as stated above (Q. 145, A. 2), consists in a certain clarity and due proportion. Now each of these is found radically in the reason; because both the light that makes beauty seen, and the establishing of due proportion among things belong to reason. Hence since the contemplative life consists in an act of the reason, there is beauty in it by its very nature and essence; wherefore it is written (Wis. 8:2) of the contemplation of wisdom: "I became a lover of her beauty."
On the other hand, beauty is in the moral virtues by participation, in so far as they participate in the order of reason; and especially is it in temperance, which restrains the concupiscences which especially darken the light of reason. Hence it is that the virtue of chastity most of all makes man apt for contemplation, since venereal pleasures most of all weigh the mind down to sensible objects, as Augustine says (Soliloq. i, 10). _______________________
THIRD
* Footnotes
- A.M. 2252, A.C. 1752.
*H So Jacob served seven years for Rachel: and they seemed but a few days, because of the greatness of his love.
Ver. 20. For Rachel. It was then the custom to buy or to pay a dowry for a wife. C. xxxiv. 12. Ose. iii. 2. Herodotus says, i. 196, that the Babylonians sold their beautiful women as high as possible, and gave part of the price to help off the more deformed. The Turks do the like. C. — A few, &c. So highly did he esteem Rachel, that he thought he had obtained her for just nothing, though delays naturally seem long to lovers. T. — Calmet supposes that he was married to her the second month after he arrived at Haran; and on this account, easily explains his words, as love made all labour tolerable, and even easy, in the enjoyment of the beautiful Rachel. Usher also places the birth of Ruben in the first year of Jacob's service. A. 2246. But Salien and the context decide, that he waited full seven years, and then obtained Lia, by fraud, of Laban; and seven days after, Rachel. H. — He was then 84 years old! D.
*H And he said to Laban: Give me my wife; for now the time is fulfilled, that I may go in unto her.
Ver. 21. Go in, &c. To consummate my marriage; (M.) as the time is expired. H.
*H And he, having invited a great number of his friends to the feast, made the marriage.
Ver. 22. Friends. Heb. Sept. and Chal. say, "all the men of that place." He was rich, and, though very greedy, could not well avoid conforming to the custom of making a splendid entertainment on such a joyful occasion. H.
*H Giving his daughter a handmaid, named Zelpha. Now when Jacob had gone in to her according to custom, when morning was come he saw it was Lia.
Ver. 24. A handmaid, by way of dowry, as he did afterwards to Rachel. Both sisters considered it so small, as to say they had nothing. C. xxxi. 14. — Lia, who committed a great sin of adultery, though she was more excusable than Laban; inasmuch as she obeyed his order. M. — Jacob might justly have refused to marry her; and then what a dishonour would have been entailed upon her for life! In consequence of this imposition, the legitimacy of Ruben's conception was rendered doubtful. We may suppose, that shame hindered Lia from opening her mouth; so that Jacob had no means of discovering the cheat till day-break, having gone into the nuptial chamber after it was dark, according to custom, and the woman being also covered with a veil. Tob. viii. 1. Hence Jacob was guilty of no fault, as his mistake was involuntary. H. — He afterwards consented to marry her, (C.) probably on the second day of the feast. H.
*H Laban answered: It is not the custom in this place, to give the younger in marriage first.
Ver. 26. Custom. This appears to be a false pretext: for all the people saw that Rachel was adorned like the intended bride, (H.) and were invited to her wedding. M.
*H He yielded to his pleasure: and after the week was past, he married Rachel:
Ver. 28. Week. Seven days; not years, as Josephus would have it. The nuptial feast lasted a week. Jud. xiv. 15.
*H And having at length obtained the marriage he wished for, he preferred the love of the latter before the former, and served with him other seven years.
Ver. 30. Latter. Jacob is the figure of Jesus Christ; who rejected the synagogue, and treated his Church, gathered from all nations, with the utmost affection. C. — Lia means "painful or labourious;" and Rachel a sheep; denoting, that a quiet contemplative life must be united with an active one; and that the Church must suffer here, and be crowned in heaven. H. S. Greg. Mor. vi. 28.
*H And the Lord seeing that he despised Lia, opened her womb, but her sister remained barren.
Ver. 31. Despised, or loved less; so Christ orders us to hate father, &c. Matt. x. 17. C.
* Footnotes
- A.M. 2253, A.C. 1751.
*H And she conceived and bore a son, and called his name Ruben, saying: The Lord saw my affliction: now my husband will love me.
Ver. 32. Ruben. "See the son, or the son of vision;" alluding perhaps, distantly, to v. 24. He saw Lia. H.
* Footnotes
- A.M. 2254.
*H And again she conceived and bore a son, and said: Because the Lord heard that I was despised, he hath given this also to me: and she called his name Simeon.
Ver. 33. Despised, or the hated wife, Deut. xxi. 15. — Simeon, "hearing or obedient."
* Footnotes
- A.M. 2256.
*H And she conceived the third time, and bore another son, and said: Now also my husband will be joined to me, because I have borne him three sons: and therefore she called his name Levi.
Ver. 34. Levi, "adhesion or union." My husband will now stick to me.
* Footnotes
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*
Matthew
12:1
At that time Jesus went through the corn on the sabbath: and his disciples being hungry, began to pluck the ears, and to eat.
*H The fourth time she conceived and bore a son, and said: Now will I praise the Lord: and for this she called him Juda. And she left bearing.
Ver. 35. Juda, "praise or confession." C. — Left bearing for a time. H. — In the imposition of these names, Lia testified her gratitude to God. T.