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*H A psalm of David, for Jeremias. UPON the rivers of Babylon, there we sat and wept: when we remembered Sion:
Ver. 1. For Jeremias. For the time of Jeremias, and the captivity of Babylon. Ch. — Or "of" (Jeremiæ. H.) Jeremias; on which subject he composed his Lamentations, as the Sept. thus insinuate. W. — The title may be a later insertion, and is not the same in all the Greek or Latin copies. It is wholly omitted in Heb. &c. Theodoret blames those who have written the name of Jeremias, as he was never at Babylon. C. — He might send the psalm to the captives, (Grot.) though it were written by David, (Gerer.) who was a prophet. See Ps. lxxviii. Bert. — The captives express their sentiments at Babylon, (Bossuet) or at their return; (C.) and thus, under the figure of the earthly Jerusalem, (Bert.) aspire to heaven. S. Aug. — Rivers. Euphrates, &c. The Jews retired to such places to pray. Philo, con. Flac. Acts xvi. 13. H. — Sion, and all the ceremonies of religion. W.
* Summa
*S Part 2, Ques 89, Article 2
[I-II, Q. 89, Art. 2]
Whether Venial Sins Are Suitably Designated As "Wood, Hay, and Stubble"?
Objection 1: It would seem that venial sins are unsuitably designated as "wood, hay, and stubble." Because wood, hay, and stubble are said (1 Cor. 3:12) to be built on a spiritual foundation. Now venial sins are something outside a spiritual foundation, even as false opinions are outside the pale of science. Therefore, venial sins are not suitably designated as wood, hay, and stubble.
Obj. 2: Further, he who builds wood, hay, and stubble, "shall be saved yet so as by fire" (1 Cor. 3:15). But sometimes the man who commits a venial sin, will not be saved, even by fire, e.g. when a man dies in mortal sin to which venial sins are attached. Therefore, venial sins are unsuitably designated by wood, hay, and stubble.
Obj. 3: Further, according to the Apostle (1 Cor. 3:12) those who build "gold, silver, precious stones," i.e. love of God and our neighbor, and good works, are others from those who build wood, hay, and stubble. But those even who love God and their neighbor, and do good works, commit venial sins: for it is written (1 John 1:8): "If we say that we have no sin, we deceive ourselves." Therefore venial sins are not suitably designated by these three.
Obj. 4: Further, there are many more than three differences and degrees of venial sins. Therefore they are unsuitably comprised under these three.
_On the contrary,_ The Apostle says (1 Cor. 3:15) that the man who builds up wood, hay and stubble, "shall be saved yet so as by fire," so that he will suffer punishment, but not everlasting. Now the debt of temporal punishment belongs properly to venial sin, as stated above (Q. 87, A. 5). Therefore these three signify venial sins.
_I answer that,_ Some have understood the "foundation" to be dead faith, upon which some build good works, signified by gold, silver, and precious stones, while others build mortal sins, which according to them are designated by wood, hay and stubble. But Augustine disapproves of this explanation (De Fide et Oper. xv), because, as the Apostle says (Gal. 5:21), he who does the works of the flesh, "shall not obtain the kingdom of God," which signifies to be saved; whereas the Apostle says that he who builds wood, hay, and stubble "shall be saved yet so as by fire." Consequently wood, hay, stubble cannot be understood to denote mortal sins.
Others say that wood, hay, stubble designate good works, which are indeed built upon the spiritual edifice, but are mixed with venial sins: as, when a man is charged with the care of a family, which is a good thing, excessive love of his wife or of his children or of his possessions insinuates itself into his life, under God however, so that, to wit, for the sake of these things he would be unwilling to do anything in opposition to God. But neither does this seem to be reasonable. For it is evident that all good works are referred to the love of God, and one's neighbor, wherefore they are designated by "gold," "silver," and "precious stones," and consequently not by "wood," "hay," and "stubble."
We must therefore say that the very venial sins that insinuate themselves into those who have a care for earthly things, are designated by wood, hay, and stubble. For just as these are stored in a house, without belonging to the substance of the house, and can be burnt, while the house is saved, so also venial sins are multiplied in a man, while the spiritual edifice remains, and for them, man suffers fire, either of temporal trials in this life, or of purgatory after this life, and yet he is saved for ever.
Reply Obj. 1: Venial sins are not said to be built upon the spiritual foundation, as though they were laid directly upon it, but because they are laid beside it; in the same sense as it is written (Ps. 136:1): "Upon the waters of Babylon," i.e. "beside the waters": because venial sins do not destroy the edifice.
Reply Obj. 2: It is not said that everyone who builds wood, hay and stubble, shall be saved as by fire, but only those who build "upon" the "foundation." And this foundation is not dead faith, as some have esteemed, but faith quickened by charity, according to Eph. 3:17: "Rooted and founded in charity." Accordingly, he that dies in mortal sin with venial sins, has indeed wood, hay, and stubble, but not built upon the spiritual edifice; and consequently he will not be saved so as by fire.
Reply Obj. 3: Although those who are withdrawn from the care of temporal things, sin venially sometimes, yet they commit but slight venial sins, and in most cases they are cleansed by the fervor of charity: wherefore they do not build up venial sins, because these do not remain long in them. But the venial sins of those who are busy about earthly things remain longer, because they are unable to have such frequent recourse to the fervor of charity in order to remove them.
Reply Obj. 4: As the Philosopher says (De Coelo i, text. 2), "all things are comprised under three, the beginning, the middle, the end." Accordingly all degrees of venial sins are reduced to three, viz. to "wood," which remains longer in the fire; "stubble," which is burnt up at once; and "hay," which is between these two: because venial sins are removed by fire, quickly or slowly, according as man is more or less attached to them. ________________________
THIRD
*H On the willows in the midst thereof we hung up our instruments.
Ver. 2. Willow. With which the Euphrates was lined. Is. xv. 7. It passed through the city, which was adored with trees, and contained extensive tracts of land for cultivation. C. — Babylon may also include all the territory. Bert. — Instruments. Heb. Kinnor means properly the ancient lyre, but here it is put for all instruments of music. C. — In grief, music was laid aside. Is. xxiv. 8. Ezec. xxvi. 13. Apoc. xviii. 21. Yet Christians may unite spiritual canticles with holy compunction. Col. iii. 16. We must not expose the word of truth to the ridicule of infidels. Bert.
*H For there they that led us into captivity required of us the words of songs. And they that carried us away, said: Sing ye to us a hymn of the songs of Sion.
Ver. 3. Sion. The Levites were trained to singing from their infancy, at the expense of the nation. Under David, there were 288 masters, and 8,000 Levites who played on music. 1 Par. xv. The Babylonians wished to hear them, (C.) or (W.) spoke insultingly, (Theod.) as the pagans asked what good Christ had done? S. Aug.
*H How shall we sing the song of the Lord in a strange land?
Ver. 4. Land. They were oppressed with grief, (Eccli. xxii. 6.) and unwilling to expose sacred things to profanation, though there was no prohibition for them to sing out of Judea, for their mutual comfort. C. — They excuse themselves on both accounts.
*H If I forget thee, O Jerusalem, let my right hand be forgotten.
Ver. 5. Forgotten. May all that is most dear to us perish, if we do not serve God, (W.) and seek to procure the welfare of Jerusalem. H. — Yet they knew that the joy of their earthly abode in that city could not satisfy their desires. They allude, therefore, ultimately to heaven. Bert.
*H Remember, O Lord, the children of Edom, in the day of Jerusalem: Who say: Rase it, rase it, even to the foundation thereof.
Ver. 7. Day. When Jerusalem was taken, or when it shall be re-established. H. — The Idumeans incited the Babylonians to destroy it entirely, and even cut in pieces such as had escaped. Abdias. v. 11. Jer. xii. 6. — But Nabuchodonosor punished them five years afterwards, and Hircanus forced them to receive circumcision. Joseph. x. 11. and xiii. 18. C. — Isaias (xxi. 11.) denounced their ruin, as the psalmist does here. W. — S. Chrysostom thinks that the latter expresses the vindictive sentiments of the Jews: but he rather desires that God's cause should be maintained in the manner in which He should judge best. The illusions of our own imagination and vanity are most dangerous and domestic enemies, as the Edomites sprung from the same stock as Israel. Bert.
* Summa
*S Part 3, Ques 162, Article 7
[II-II, Q. 162, Art. 7]
Whether Pride Is the First Sin of All?
Objection 1: It would seem that pride is not the first sin of all. For the first is maintained in all that follows. Now pride does not accompany all sins, nor is it the origin of all: for Augustine says (De Nat. et Grat. xx) that many things are done "amiss which are not done with pride." Therefore pride is not the first sin of all.
Obj. 2: Further, it is written (Ecclus. 10:14) that the "beginning of . . . pride is to fall off from God." Therefore falling away from God precedes pride.
Obj. 3: Further, the order of sins would seem to be according to the order of virtues. Now, not humility but faith is the first of all virtues. Therefore pride is not the first sin of all.
Obj. 4: Further, it is written (2 Tim. 3:13): "Evil men and seducers shall grow worse and worse"; so that apparently man's beginning of wickedness is not the greatest of sins. But pride is the greatest of sins as stated in the foregoing Article. Therefore pride is not the first sin.
Obj. 5: Further, resemblance and pretense come after the reality. Now the Philosopher says (Ethic. iii, 7) that "pride apes fortitude and daring." Therefore the vice of daring precedes the vice of pride.
_On the contrary,_ It is written (Ecclus. 10:15): "Pride is the beginning of all sin."
_I answer that,_ The first thing in every genus is that which is essential. Now it has been stated above (A. 6) that aversion from God, which is the formal complement of sin, belongs to pride essentially, and to other sins, consequently. Hence it is that pride fulfils the conditions of a first thing, and is "the beginning of all sins," as stated above (I-II, Q. 84, A. 2), when we were treating of the causes of sin on the part of the aversion which is the chief part of sin.
Reply Obj. 1: Pride is said to be "the beginning of all sin," not as though every sin originated from pride, but because any kind of sin is naturally liable to arise from pride.
Reply Obj. 2: To fall off from God is said to be the beginning of pride, not as though it were a distinct sin from pride, but as being the first part of pride. For it has been said above (A. 5) that pride regards chiefly subjection to God which it scorns, and in consequence it scorns to be subject to a creature for God's sake.
Reply Obj. 3: There is no need for the order of virtues to be the same as that of vices. For vice is corruptive of virtue. Now that which is first to be generated is the last to be corrupted. Wherefore as faith is the first of virtues, so unbelief is the last of sins, to which sometimes man is led by other sins. Hence a gloss on Ps. 136:7, "Rase it, rase it, even to the foundation thereof," says that "by heaping vice upon vice a man will lapse into unbelief," and the Apostle says (1 Tim. 1:19) that "some rejecting a good conscience have made shipwreck concerning the faith."
Reply Obj. 4: Pride is said to be the most grievous of sins because that which gives sin its gravity is essential to pride. Hence pride is the cause of gravity in other sins. Accordingly previous to pride there may be certain less grievous sins that are committed through ignorance or weakness. But among the grievous sins the first is pride, as the cause whereby other sins are rendered more grievous. And as that which is the first in causing sins is the last in the withdrawal from sin, a gloss on Ps. 18:13, "I shall be cleansed from the greatest sin," says: "Namely from the sin of pride, which is the last in those who return to God, and the first in those who withdraw from God."
Reply Obj. 5: The Philosopher associates pride with feigned fortitude, not that it consists precisely in this, but because man thinks he is more likely to be uplifted before men, if he seem to be daring or brave. _______________________
EIGHTH
*H O daughter of Babylon, miserable: blessed shall he be who shall repay thee thy payment which thou hast paid us.
Ver. 8. Daughter. Citizens. — Miserable "plunderer," (Sym.) or "ruined," (Aquila) or "which shalt be given up to plunder." Theod. — Cyrus reduced the city to a state of abjection, and it has since experienced other miseries, (C.) so that its situation is now unknown. H. — Isaias (xiii.) foretold this destruction. W.
*H Blessed be he that shall take and dash thy little ones against the rock.
Ver. 9. Dash thy little ones, &c. In the spiritual sense, we dash the little ones of Babylon against the rock, when we mortify our passions, and stifle the first motions of them, by a speedy recourse to the rock, which is Christ. Ch. S. Aug. S. Greg. Ps. l. W. — We do not read that Cyrus treated Babylon with this rigour; but such practices were then customary, (Ose. xiv. 1. Iliad xxii.) and Darius cruelly punished the revolted city. Herod. iii. 159. C. — God will reward those who execute his decrees (H.) against Babylon. W. — The psalmist contrasts the felicity of the conqueror, with the misery of the citizens, without approving of his conduct. Bert.