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*H And when they were now departed out of the city, and had gone forward a little way: Joseph sending for the steward of his house, said: Arise, and pursue after the men: and when thou hast overtaken them, say to them: Why have you returned evil for good?
Ver. 4. Pursue; escorted by a troop of horsemen, to prevent resistance. M.
*H The cup which you have stolen, is that in which my lord drinketh, and in which he is wont to divine: you have done a very evil thing.
Ver. 5. To divine. This was spoken by Joseph to his steward in jest; alluding to the notion of the people, who took him to be a diviner. Ch. — S. Tho. 2. 2. q. 195. a. 7. Heb. may be translated without attending to the points, "Is not this the cup, out of which my lord drinketh; and he has augured, or discovered, by it the evil which you have committed." Pliny (xxx. 2.) mentions a method of divining, by means of water in a basin. C. — The Egyptians probably supposed, that Joseph used some means to disclose what was hidden; and he alludes, in jest, to their foolish notion. H. — He had a right to afflict his guilty brethren; and as for Benjamin, who was innocent, he made him ample recompense for this transitory terror. Some think that the steward said, in which he is wont to divine, unauthorized by his master. M.
* Summa
*S Part 3, Ques 95, Article 7
[II-II, Q. 95, Art. 7]
Whether Divination by Auguries, Omens, and by Like Observations of External Things Is Unlawful?
Objection 1: It would seem that divination by auguries, omens, and by like observations of external things is not unlawful. If it were unlawful holy men would not make use thereof. Now we read of Joseph that he paid attention to auguries, for it is related (Gen. 44:5) that Joseph's steward said: "The cup which you have stolen is that in which my lord drinketh and in which he is wont to divine (_augurari_)": and he himself afterwards said to his brethren (Gen. 44:15): "Know you not that there is no one like me in the science of divining?" Therefore it is not unlawful to make use of this kind of divination.
Obj. 2: Further, birds naturally know certain things regarding future occurrences of the seasons, according to Jer. 8:7, "The kite in the air hath known her time; the turtle, the swallow, and the stork have observed the time of their coming." Now natural knowledge is infallible and comes from God. Therefore it seems not unlawful to make use of the birds' knowledge in order to know the future, and this is divination by augury.
Obj. 3: Further, Gedeon is numbered among the saints (Heb. 11:32). Yet Gedeon made use of an omen, when he listened to the relation and interpreting of a dream (Judges 7:15): and Eliezer, Abraham's servant, acted in like manner (Gen. 24). Therefore it seems that this kind of divination is not unlawful.
_On the contrary,_ It is written (Deut. 18:10): "Neither let there be found among you anyone . . . that observeth omens."
_I answer that,_ The movements or cries of birds, and whatever dispositions one may consider in such things, are manifestly not the cause of future events: wherefore the future cannot be known therefrom as from its cause. It follows therefore that if anything future can be known from them, it will be because the causes from which they proceed are also the causes of future occurrences or are cognizant of them. Now the cause of dumb animals' actions is a certain instinct whereby they are inclined by a natural movement, for they are not masters of their actions. This instinct may proceed from a twofold cause. In the first place it may be due to a bodily cause. For since dumb animals have naught but a sensitive soul, every power of which is the act of a bodily organ, their soul is subject to the disposition of surrounding bodies, and primarily to that of the heavenly bodies. Hence nothing prevents some of their actions from being signs of the future, in so far as they are conformed to the dispositions of the heavenly bodies and of the surrounding air, to which certain future events are due. Yet in this matter we must observe two things: first, that such observations must not be applied to the foreknowledge of future things other than those which can be foreknown from the movements of heavenly bodies, as stated above (AA. 5, 6): secondly, that they be not applied to other matters than those which in some way may have reference to these animals (since they acquire through the heavenly bodies a certain natural knowledge and instinct about things necessary for their life--such as changes resulting from rain and wind and so forth).
In the second place, this instinct is produced by a spiritual cause, namely, either by God, as may be seen in the dove that descended upon Christ, the raven that fed Elias, and the whale that swallowed and vomited Jonas, or by demons, who make use of these actions of dumb animals in order to entangle our minds with vain opinions. This seems to be true of all such like things; except omens, because human words which are taken for an omen are not subject to the disposition of the stars, yet are they ordered according to divine providence and sometimes according to the action of the demons.
Accordingly we must say that all such like divinations are superstitious and unlawful, if they be extended beyond the limits set according to the order of nature or of divine providence.
Reply Obj. 1: According to Augustine [*QQ. in Genes., qu. cxlv], when Joseph said that there was no one like him in the science of divining, he spoke in joke and not seriously, referring perhaps to the common opinion about him: in this sense also spoke his steward.
Reply Obj. 2: The passage quoted refers to the knowledge that birds have about things concerning them; and in order to know these things it is not unlawful to observe their cries and movements: thus from the frequent cawing of crows one might say that it will rain soon.
Reply Obj. 3: Gedeon listened to the recital and interpretation of a dream, seeing therein an omen, ordered by divine providence for his instruction. In like manner Eliezer listened to the damsel's words, having previously prayed to God. _______________________
EIGHTH
*H And he said to them: Let it be according to your sentence: with whomsoever it shall be found, let him be my servant, and you shall be blameless.
Ver. 10. Sentence. It is but just; yet I shall only insist on the detention of the culprit. C. — Joseph wished to see whether the marks of attention, which he had shewn to Benjamin, would have excited the envy of his brethren (M.); and whether they would be concerned for him: thus he would discover their present dispositions. He might wish also to keep his younger brother out of danger, in case they were inclined to persecute him. H.
*H Then they rent their garments, and loading their asses again, returned into the town.
Ver. 13. The town, with heavy hearts, of which their torn garments were signs (H.): yet they say not a word in condemnation of Benjamin. They are determined either to clear him, or never to return home. M.
*H And Juda at the head of his brethren went in to Joseph (for he was not yet gone out of the place) and they all together fell down before him on the ground.
Ver. 14. Juda, mindful of his engagement, (C. xliii. 9,) and perhaps more eloquent and bolder than the rest. M.
*H And he said to them: Why would you do so? know you not that there is no one like me in the science of divining.
Ver. 15. The science of divining. He speaks of himself according to what he was esteemed in that kingdom. And, indeed, he being truly a prophet, knew more without comparison than any of the Egyptian sorcerers. Ch. — Heb. Sept. and Chal. "knew ye not that a man like me would divine with certainty," and presently discover any fraud? C.
* Summa
*S Part 3, Ques 95, Article 7
[II-II, Q. 95, Art. 7]
Whether Divination by Auguries, Omens, and by Like Observations of External Things Is Unlawful?
Objection 1: It would seem that divination by auguries, omens, and by like observations of external things is not unlawful. If it were unlawful holy men would not make use thereof. Now we read of Joseph that he paid attention to auguries, for it is related (Gen. 44:5) that Joseph's steward said: "The cup which you have stolen is that in which my lord drinketh and in which he is wont to divine (_augurari_)": and he himself afterwards said to his brethren (Gen. 44:15): "Know you not that there is no one like me in the science of divining?" Therefore it is not unlawful to make use of this kind of divination.
Obj. 2: Further, birds naturally know certain things regarding future occurrences of the seasons, according to Jer. 8:7, "The kite in the air hath known her time; the turtle, the swallow, and the stork have observed the time of their coming." Now natural knowledge is infallible and comes from God. Therefore it seems not unlawful to make use of the birds' knowledge in order to know the future, and this is divination by augury.
Obj. 3: Further, Gedeon is numbered among the saints (Heb. 11:32). Yet Gedeon made use of an omen, when he listened to the relation and interpreting of a dream (Judges 7:15): and Eliezer, Abraham's servant, acted in like manner (Gen. 24). Therefore it seems that this kind of divination is not unlawful.
_On the contrary,_ It is written (Deut. 18:10): "Neither let there be found among you anyone . . . that observeth omens."
_I answer that,_ The movements or cries of birds, and whatever dispositions one may consider in such things, are manifestly not the cause of future events: wherefore the future cannot be known therefrom as from its cause. It follows therefore that if anything future can be known from them, it will be because the causes from which they proceed are also the causes of future occurrences or are cognizant of them. Now the cause of dumb animals' actions is a certain instinct whereby they are inclined by a natural movement, for they are not masters of their actions. This instinct may proceed from a twofold cause. In the first place it may be due to a bodily cause. For since dumb animals have naught but a sensitive soul, every power of which is the act of a bodily organ, their soul is subject to the disposition of surrounding bodies, and primarily to that of the heavenly bodies. Hence nothing prevents some of their actions from being signs of the future, in so far as they are conformed to the dispositions of the heavenly bodies and of the surrounding air, to which certain future events are due. Yet in this matter we must observe two things: first, that such observations must not be applied to the foreknowledge of future things other than those which can be foreknown from the movements of heavenly bodies, as stated above (AA. 5, 6): secondly, that they be not applied to other matters than those which in some way may have reference to these animals (since they acquire through the heavenly bodies a certain natural knowledge and instinct about things necessary for their life--such as changes resulting from rain and wind and so forth).
In the second place, this instinct is produced by a spiritual cause, namely, either by God, as may be seen in the dove that descended upon Christ, the raven that fed Elias, and the whale that swallowed and vomited Jonas, or by demons, who make use of these actions of dumb animals in order to entangle our minds with vain opinions. This seems to be true of all such like things; except omens, because human words which are taken for an omen are not subject to the disposition of the stars, yet are they ordered according to divine providence and sometimes according to the action of the demons.
Accordingly we must say that all such like divinations are superstitious and unlawful, if they be extended beyond the limits set according to the order of nature or of divine providence.
Reply Obj. 1: According to Augustine [*QQ. in Genes., qu. cxlv], when Joseph said that there was no one like him in the science of divining, he spoke in joke and not seriously, referring perhaps to the common opinion about him: in this sense also spoke his steward.
Reply Obj. 2: The passage quoted refers to the knowledge that birds have about things concerning them; and in order to know these things it is not unlawful to observe their cries and movements: thus from the frequent cawing of crows one might say that it will rain soon.
Reply Obj. 3: Gedeon listened to the recital and interpretation of a dream, seeing therein an omen, ordered by divine providence for his instruction. In like manner Eliezer listened to the damsel's words, having previously prayed to God. _______________________
EIGHTH
*H And Juda said to him: What shall we answer my lord? or what shall we say, or be able justly to allege? God hath found out the iniquity of thy servants: behold, we are all bondmen to my lord, both we, and he with whom the cup was found.
Ver. 16. Iniquity. He begins with the greatest humility, acknowledging that they were justly punished by God for some transgression, though they were, in his opinion, innocent of any theft. H. — Perhaps he might imagine, that Benjamin had been guilty, (Bonfrere) and is willing to bear a part of the blame with the rest; or his conscience still presents before him the injustice done to Joseph so long before. H.
*H Then Juda coming nearer, said boldly: I beseech thee, my lord, let thy servant speak a word in thy ears, and be not angry with thy servant: for after Pharao thou art.
Ver. 18. Boldly, perceiving that he had to deal with an equitable judge. — Thou art; the second man in the kingdom. Heb. "even as Pharao."
*H And we answered thee, my lord: We have a father an old man, and a young boy, that was born in his old age; whose brother by the mother is dead; and he alone is left of his mother, and his father loveth him tenderly.
Ver. 20. Is left of, (habet mater.) Rachel had been dead about twenty-four years. H.
*H And he shall see that he is not with us, he will die, and thy servants shall bring down his grey hairs with sorrow unto hell.
Ver. 31. With us, is not now found in Heb. But it is in the Sam. Sept. Syr. and Chaldee. C. — His grey hairs. That is, his person, now far advanced in years. — With sorrow unto hell. The Hebrew word for hell is here Sheola, the Greek hades: it is not taken for the hell of the damned; but for that place of souls below, where the servants of God were kept before the coming of Christ. Which place, both in the Scripture and in the creed, is named hell. Ch. — In this speech, we find many particulars not mentioned before; whence it appears, that the sacred historian does not always specify every circumstance. But, in relating the same speech, uses various expressions to the same purport. C.
*H Therefore I, thy servant, will stay instead of the boy in the service of my lord, and let the boy go up with his brethren.
Ver. 33. The boy. I am older, and more fit for service. M.
*H For I cannot return to my father without the boy, lest I be a witness of the calamity that will oppress my father.
Ver. 34. My father; who will drop down dead, oppressed with grief. How eloquent and pathetic was this address! Joseph could bear no more.