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*H Alleluia, of Aggeus and Zacharias.
Ver. 1. Of, &c. This addition of the Sept. intimates that these prophets would thus exhort the people to trust in Providence, and to prefer his service before worldly cares. See Ps. cxxxvi. W. — They might compose this psalm after Cyrus had revoked the permission to build the temple, (v. 2. and 1 Esd. i. 3. and iv. 4.) as the following psalms seem all to have been sung at the dedication of the walls. C. — This might be the case, but the titles afford but a slender proof, and David might write this to excite himself and people to confide in God. — In my. Heb. begins here the second verse, with the answer of the soul to the prophet's invitation. It is immortal, and promises always to praise the Lord. Bert.
*H In the children of men, in whom there is no salvation.
Ver. 3. Children. Heb. "sons of Adam." The greatest prince is of the same frail condition as other men. He is not always willing, nor able to save. He must die, and all his projects cease. H. — If we could have depended on any, Cyrus seemed to be the person. Yet he has been deceived, and now forbids the building of a temple. We must, however, be grateful for the liberty which we enjoy by the goodness of God. C. — In one Son of man (Christ) we may trust; not because he is the Son of man, but because he is the Son of God. S. Aug. W.
*H His spirit shall go forth, and he shall return into his earth: in that day all their thoughts shall perish.
Ver. 4. Forth. From the body, which shall be consigned to the earth from which it was taken. Eccle. xii. 7. — And he. Man, (C.) or each of the princes, (H.) with respect to the body. W. — It does not refer to the spirit, which in Heb. is feminine. C. — It is the want of faith, which causes people to confide in great ones, rather than in Providence. S. Aug. — Thoughts. Projects of ambition, &c. C.
* Footnotes
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Acts
14:14
And saying: Ye men, why do ye these things? We also are mortals, men like unto you, preaching to you to be converted from these vain things to the living God, who made the heaven and the earth and the sea and all things that are in them:
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Apocalypse
14:7
Saying with a loud voice: Fear the Lord and give him honour, because the hour of his judgment is come. And adore ye him that made heaven and earth, the sea and the fountains of waters.
* Summa
*S Part 1, Ques 65, Article 1
[I, Q. 65, Art. 1]
Whether Corporeal Creatures Are from God?
Objection 1: It would seem that corporeal creatures are not from God. For it is said (Eccles. 3:14): "I have learned that all the works which God hath made, continue for ever." But visible bodies do not continue for ever, for it is said (2 Cor. 4:18): "The things which are seen are temporal, but the things which are not seen are eternal." Therefore God did not make visible bodies.
Obj. 2: Further, it is said (Gen. 1:31): "God saw all things that He had made, and they were very good." But corporeal creatures are evil, since we find them harmful in many ways; as may be seen in serpents, in the sun's heat, and other things. Now a thing is called evil, in so far as it is harmful. Corporeal creatures, therefore, are not from God.
Obj. 3: Further, what is from God does not withdraw us from God, but leads us to Him. But corporeal creatures withdraw us from God. Hence the Apostle (2 Cor. 4:18): "While we look not at the things which are seen." Corporeal creatures, therefore, are not from God.
_On the contrary,_ It is said (Ps. 145:6): "Who made heaven and earth, the sea, and all things that are in them."
_I answer that,_ Certain heretics maintain that visible things are not created by the good God, but by an evil principle, and allege in proof of their error the words of the Apostle (2 Cor. 4:4), "The god of this world hath blinded the minds of unbelievers." But this position is altogether untenable. For, if things that differ agree in some point, there must be some cause for that agreement, since things diverse in nature cannot be united of themselves. Hence whenever in different things some one thing common to all is found, it must be that these different things receive that one thing from some one cause, as different bodies that are hot receive their heat from fire. But being is found to be common to all things, however otherwise different. There must, therefore, be one principle of being from which all things in whatever way existing have their being, whether they are invisible and spiritual, or visible and corporeal. But the devil is called the god of this world, not as having created it, but because worldlings serve him, of whom also the Apostle says, speaking in the same sense, "Whose god is their belly" (Phil. 3:19).
Reply Obj. 1: All the creatures of God in some respects continue for ever, at least as to matter, since what is created will never be annihilated, even though it be corruptible. And the nearer a creature approaches God, Who is immovable, the more it also is immovable. For corruptible creatures endure for ever as regards their matter, though they change as regards their substantial form. But incorruptible creatures endure with respect to their substance, though they are mutable in other respects, such as place, for instance, the heavenly bodies; or the affections, as spiritual creatures. But the Apostle's words, "The things which are seen are temporal," though true even as regards such things considered in themselves (in so far as every visible creature is subject to time, either as to being or as to movement), are intended to apply to visible things in so far as they are offered to man as rewards. For such rewards, as consist in these visible things, are temporal; while those that are invisible endure for ever. Hence he said before (2 Cor. 4:17): "It worketh for us . . . an eternal weight of glory."
Reply Obj. 2: Corporeal creatures according to their nature are good, though this good is not universal, but partial and limited, the consequence of which is a certain opposition of contrary qualities, though each quality is good in itself. To those, however, who estimate things, not by the nature thereof, but by the good they themselves can derive therefrom, everything which is harmful to themselves seems simply evil. For they do not reflect that what is in some way injurious to one person, to another is beneficial, and that even to themselves the same thing may be evil in some respects, but good in others. And this could not be, if bodies were essentially evil and harmful.
Reply Obj. 3: Creatures of themselves do not withdraw us from God, but lead us to Him; for "the invisible things of God are clearly seen, being understood by the things that are made" (Rom. 1:20). If, then, they withdraw men from God, it is the fault of those who use them foolishly. Thus it is said (Wis. 14:11): "Creatures are turned into a snare to the feet of the unwise." And the very fact that they can thus withdraw us from God proves that they came from Him, for they cannot lead the foolish away from God except by the allurements of some good that they have from Him. _______________________
SECOND
*H Who keepeth truth for ever: who executeth judgment for them that suffer wrong: who giveth food to the hungry. The Lord looseth them that are fettered:
Ver. 7. Truth. Houb. "his truth," and promises. H. — The disposition of Cyrus towards the Jews had changed, in consequence of some false insinuations of their enemies. — Wrong. The Babylonians have been, and the Samaritans will be, punished. — Fettered. We may hope to be freed from the dominion of the Persians. C.
*H The Lord enlighteneth the blind. The Lord lifteth up them that are cast down: the Lord loveth the just.
Ver. 8. Enlighteneth. Heb. "openeth the eyes." Sept. "gives wisdom to the blind." Many of these favours seem to be understood in a spiritual sense, and allude to the times of Christ, when these miracles were performed. Bert. Is. xxxv. 5. Matt. xi. 5. C.
*H The Lord keepeth the strangers, he will support the fatherless and the widow: and the ways of sinners he will destroy.
Ver. 9. Strangers. He charges his people to be compassionate towards such. Ex. xxii. 21. Jam. i. 27. Bert. — We have been captives. Ps. cxii. 9. — Sinners, who have calumniated us, v. 7. C.
*H The Lord shall reign for ever: thy God, O Sion, unto generation and generation.
Ver. 10. Sion. Figure of the true Church. God is now more attached to Sion than to any other place. Bert. — He lives for ever, and therefore alone deserves our confidence. C. — Generation. Heb. adds, "Alleluia," which we have in the next title, as the psalm also begins with the same word. H.