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*H A psalm of a canticle, at the dedication of David's house.
Ver. 1. Dedication, when David sung after he had (H.) built a magnificent palace, 2 K. v. W. — David's, ledavid, or "to David," which some rather join with Psalm, (Muis) and explain the house of the tabernacle or temple; though it seems more probably to relate to the altar, which David erected, after the pestilence (C.) had destroyed 70,000. 2 K. xxiv. 25. There seems to be nothing respecting a dedication in the psalm; whence we may conjecture that the title is not very authentic. The Greeks (Bert.) prefixed "unto the end," in the Rom. Sept. but not Grabe's, &c. H. — The Rabbins inform us that this psalm was used when people brought their first fruits to the temple, and that it will be sung at the dedication of the temple, which the expect the Messias will erect. Selden. Syn. iii. 13. — The Fathers explain it of Christ's resurrection. C. — It may be put in the mouth of a just man leaving this world. Bert. — The title of Psalm, most properly belongs to those which were played upon instruments; as a canticle refers to vocal music. When the instrument preceded, it was called A psalm of a canticle; as a canticle of a psalm intimated that man gave out the psalm, and instruments followed. W. — These distinctions are given by S. Chrys. &c. M.
*H I will extol thee, O Lord, for thou hast upheld me: and hast not made my enemies to rejoice over me.
Ver. 2. Extol. Or publish thy great goodness and power, (H.) in the same sense as we say Hallowed be thy name. Bert. — Though God can receive no increase of glory, we must shew our gratitude. W. — Me. Thou hast not suffered my people to be wholly destroyed, nor myself to perish in consequence of my vain curiosity. C. — David sings this psalm in thanksgiving for his many deliverances. W.
*H O Lord my God, I have cried to thee, and thou hast healed me.
Ver. 3. Healed me. I expected to die every moment, and I had made choice of the scourge of pestilence, that I might not be more screened than my subjects, 2 K. xxiv. 13. C.
*H Thou hast brought forth, O Lord, my soul from hell: thou hast saved me from them that go down into the pit.
Ver. 4. Hell. Preserving me from great dangers of sinning, (W.) or from death. — Saved. Heb. "granted me life." This may all be explained of Christ's resurrection. C.
*H Sing to the Lord, O ye his saints: and give praise to the memory of his holiness.
Ver. 5. Saints. Heb. "who have obtained mercy." Priests and faithful people come to return thanks, because God has turned away the scourge. C. — Memory, or name. Ex. iii. 15. C. — It is from God, and not from ourselves, that holiness comes. W.
*H For wrath is in his indignation; and life in his good will. In the evening weeping shall have place, and in the morning gladness.
Ver. 6. Wrath, which is a short fury. M. Isai. liv. 7. — Heb. "momentary is his indignation;" or rather, "from his indignation comes destruction," roga, as the Sept. constantly (H.) agree. Job xx. 5. Is. xxviii. 12. &c. C. — "The miseries which are inflicted, are in consequence of his indignation." Prin. dis. Bert. — We are not miserable unless we have deserved it. S. Aug. — Even in chastising, God considers our welfare. W. — He takes no pleasure in our torments, but delights to crown us with life and happiness. H. — Eternal joys are the fruits of the short sorrows of this world, (Bert.) which is represented as one night or evening. H. — A few moments ago Jerusalem expected nothing but destruction. Thus the apostles grieved till Christ rose again; (C.) and the life of the just is a constant vicissitude of sorrow and of comfort. W.
* Summa
*S Part 4, Ques 56, Article 2
[III, Q. 56, Art. 2]
Whether Christ's Resurrection Is the Cause of the Resurrection of Souls?
Objection 1: It would seem that Christ's Resurrection is not the cause of the resurrection of souls, because Augustine says (Tract. xxiii super Joan.) that "bodies rise by His human dispensation, but souls rise by the Substance of God." But Christ's Resurrection does not belong to God's Substance, but to the dispensation of His humanity. Therefore, although Christ's Resurrection is the cause of bodies rising, nevertheless it does not seem to be the cause of the resurrection of souls.
Obj. 2: Further, a body does not act upon a spirit. But the Resurrection belongs to His body, which death laid low. Therefore His Resurrection is not the cause of the resurrection of souls.
Obj. 3: Further, since Christ's Resurrection is the cause why bodies rise again, the bodies of all men shall rise again, according to 1 Cor. 15:51: "We shall all indeed rise again." But the souls of all will not rise again, because according to Matt. 25:46: "some shall go into everlasting punishment." Therefore Christ's Resurrection is not the cause of the resurrection of souls.
Obj. 4: Further, the resurrection of souls comes of the forgiveness of sins. But this was effected by Christ's Passion, according to Apoc. 1:5: "He washed us from our sins in His own blood." Consequently, Christ's Passion even more than His Resurrection is the cause of the resurrection of souls.
_On the contrary,_ The Apostle says (Rom. 4:25): "He rose again for our justification," which is nothing else than the resurrection of souls: and on Ps. 29:6: "In the evening weeping shall have place," the gloss says, "Christ's Resurrection is the cause of ours, both of the soul at present, and of the body in the future."
_I answer that,_ As stated above, Christ's Resurrection works in virtue of the Godhead; now this virtue extends not only to the resurrection of bodies, but also to that of souls: for it comes of God that the soul lives by grace, and that the body lives by the soul. Consequently, Christ's Resurrection has instrumentally an effective power not only with regard to the resurrection of bodies, but also with respect to the resurrection of souls. In like fashion it is an exemplar cause with regard to the resurrection of souls, because even in our souls we must be conformed with the rising Christ: as the Apostle says (Rom. 6:4-11) "Christ is risen from the dead by the glory of the Father, so we also may walk in newness of life": and as He, "rising again from the dead, dieth now no more, so let us reckon that we (Vulg.: 'you')" are dead to sin, that we may "live together with Him."
Reply Obj. 1: Augustine says that the resurrection of souls is wrought by God's Substance, as to participation, because souls become good and just by sharing in the Divine goodness, but not by sharing in anything created. Accordingly, after saying that souls rise by the Divine Substance, he adds: the soul is beatified by a participation with God, and not by a participation with a holy soul. But our bodies are made glorious by sharing in the glory of Christ's body.
Reply Obj. 2: The efficacy of Christ's Resurrection reaches souls not from any special virtue of His risen body, but from the virtue of the Godhead personally united with it.
Reply Obj. 3: The resurrection of souls pertains to merit, which is the effect of justification; but the resurrection of bodies is ordained for punishment or reward, which are the effects of Him who judges. Now it belongs to Christ, not to justify all men, but to judge them: and therefore He raises up all as to their bodies, but not as to their souls.
Reply Obj. 4: Two things concur in the justification of souls, namely, forgiveness of sin and newness of life through grace. Consequently, as to efficacy, which comes of the Divine power, the Passion as well as the Resurrection of Christ is the cause of justification as to both the above. But as to exemplarity, properly speaking Christ's Passion and death are the cause of the forgiveness of guilt, by which forgiveness we die unto sin: whereas Christ's Resurrection is the cause of newness of life, which comes through grace or justice: consequently, the Apostle says (Rom. 4:25) that "He was delivered up," i.e. to death, "for our sins," i.e. to take them away, "and rose again for our justification." But Christ's Passion was also a meritorious cause, as stated above (A. 1, ad 4; Q. 48, A. 1). _______________________
*H And in my abundance I said: I shall never be moved.
Ver. 7. Moved. David thought himself invincible; and, out of vanity, ordered his subjects to be numbered. God shewed his displeasure only for three days, and all was in confusion, v. 8. C. — Though we may imagine that we are firmly established, we must acknowledge that all our strength is derived from God, who sometimes leaves us to experience our own weakness. W.
*H O Lord, in thy favour, thou gavest strength to my beauty. Thou turnedst away thy face from me, and I became troubled.
Ver. 8. Beauty. So Sept. and Syr. have read ledre, (C.) instead of leharri, "my mountain," Sion, which David had taken from the Jebusites. The sense is much the same, though the reading of the Sept. seem more natural. Symmachus has followed another copy. Bert. — "Thou hast given strength to my first father." C. — The present Heb. is rejected by Houbigant, (Bert.) though it be conformable to Aquila, S. Jerom, &c. How necessary is it for us to be convinced, that all we have is the gift of God! H. — In prosperity man is too apt to give way to presumption. Bert. — David had yielded to this temptation, not being sufficiently aware how jealous God is of his rights. C. — He confesses this mistake. Heb. "I was terrified." M.
*H To thee, O Lord, will I cry: and I will make supplication to my God.
Ver. 9. Will I. We must not cease to pray, (W.) as we are always beset with enemies. H. — This text may be explained, "I prayed," that I might suffer instead of my people. 4 K. xxiv. 17. C. — But here the prophet seems rather to beg that he may not die, in order that he may publish God's praises. H.
*H What profit is there in my blood, whilst I go down to corruption? Shall dust confess to thee, or declare thy truth?
Ver. 10. Profit. The wicked on his death bed, cannot pray thus, as the justice of God is interested to punish his crimes, and to prevent their continuance. After death there is no merit; so that we ought to make good use of our time. Bert. — Corruption. The Fathers explain this of Jesus Christ. What good will my death procure, if I do not rise again? Orig. S. Jer. — Truth. See Ps. lxxxvii. 11. Bar. ii. 17. C. — The dead cannot make their voice heard in this world, though they may praise God in the other. M.
* Summa
*S Part 4, Ques 53, Article 1
[III, Q. 53, Art. 1]
Whether It Was Necessary for Christ to Rise Again?
Objection 1: It would seem that it was not necessary for Christ to rise again. For Damascene says (De Fide Orth. iv): "Resurrection is the rising again of an animate being, which was disintegrated and fallen." But Christ did not fall by sinning, nor was His body dissolved, as is manifest from what was stated above (Q. 51, A. 3). Therefore, it does not properly belong to Him to rise again.
Obj. 2: Further, whoever rises again is promoted to a higher state, since to rise is to be uplifted. But after death Christ's body continued to be united with the Godhead, hence it could not be uplifted to any higher condition. Therefore, it was not due to it to rise again.
Obj. 3: Further, all that befell Christ's humanity was ordained for our salvation. But Christ's Passion sufficed for our salvation, since by it we were loosed from guilt and punishment, as is clear from what was said above (Q. 49, A. 1, 3). Consequently, it was not necessary for Christ to rise again from the dead.
_On the contrary,_ It is written (Luke 24:46): "It behooved Christ to suffer and to rise again from the dead."
_I answer that,_ It behooved Christ to rise again, for five reasons. First of all; for the commendation of Divine Justice, to which it belongs to exalt them who humble themselves for God's sake, according to Luke 1:52: "He hath put down the mighty from their seat, and hath exalted the humble." Consequently, because Christ humbled Himself even to the death of the Cross, from love and obedience to God, it behooved Him to be uplifted by God to a glorious resurrection; hence it is said in His Person (Ps. 138:2): "Thou hast known," i.e. approved, "my sitting down," i.e. My humiliation and Passion, "and my rising up," i.e. My glorification in the resurrection; as the gloss expounds.
Secondly, for our instruction in the faith, since our belief in Christ's Godhead is confirmed by His rising again, because, according to 2 Cor. 13:4, "although He was crucified through weakness, yet He liveth by the power of God." And therefore it is written (1 Cor. 15:14): "If Christ be not risen again, then is our preaching vain, and our [Vulg.: 'your'] faith is also vain": and (Ps. 29:10): "What profit is there in my blood?" that is, in the shedding of My blood, "while I go down," as by various degrees of evils, "into corruption?" As though He were to answer: "None. 'For if I do not at once rise again but My body be corrupted, I shall preach to no one, I shall gain no one,'" as the gloss expounds.
Thirdly, for the raising of our hope, since through seeing Christ, who is our head, rise again, we hope that we likewise shall rise again. Hence it is written (1 Cor. 15:12): "Now if Christ be preached that He rose from the dead, how do some among you say, that there is no resurrection of the dead?" And (Job 19:25, 27): "I know," that is with certainty of faith, "that my Redeemer," i.e. Christ, "liveth," having risen from the dead; "and" therefore "in the last day I shall rise out of the earth . . . this my hope is laid up in my bosom."
Fourthly, to set in order the lives of the faithful: according to Rom. 6:4: "As Christ is risen from the dead by the glory of the Father, so we also may walk in newness of life": and further on; "Christ rising from the dead dieth now no more; so do you also reckon that you are dead to sin, but alive to God."
Fifthly, in order to complete the work of our salvation: because, just as for this reason did He endure evil things in dying that He might deliver us from evil, so was He glorified in rising again in order to advance us towards good things; according to Rom. 4:25: "He was delivered up for our sins, and rose again for our justification."
Reply Obj. 1: Although Christ did not fall by sin, yet He fell by death, because as sin is a fall from righteousness, so death is a fall from life: hence the words of Mic. 7:8 can be taken as though spoken by Christ: "Rejoice not thou, my enemy, over me, because I am fallen: I shall rise again." Likewise, although Christ's body was not disintegrated by returning to dust, yet the separation of His soul and body was a kind of disintegration.
Reply Obj. 2: The Godhead was united with Christ's flesh after death by personal union, but not by natural union; thus the soul is united with the body as its form, so as to constitute human nature. Consequently, by the union of the body and soul, the body was uplifted to a higher condition of nature, but not to a higher personal state.
Reply Obj. 3: Christ's Passion wrought our salvation, properly speaking, by removing evils; but the Resurrection did so as the beginning and exemplar of all good things. _______________________
SECOND
*H The Lord hath heard, and hath had mercy on me: the Lord became my helper.
Ver. 11. The Lord. Heb. points determine, "Lord, hear," &c. But the Greek interpreters agree with the Vulg. which seems better. Bert. — S. Jerom, however, makes this a prayer. "Hear," &c. H.
*H Thou hast turned for me my mourning into joy: thou hast cut my sackcloth, and hast compassed me with gladness:
Ver. 12. Joy. When thou orderest the angel. 2 K. xxiv. 16. C. — Sackcloth, of human nature, which was cut, and the price of our redemption came forth. S. Aug. S. Jer. — Thou hast changed my mourning weeds for robes of joy. D.
*H To the end that my glory may sing to thee, and I may not regret: O Lord my God, I will give praise to thee for ever.
Ver. 13. Regret. Or be filled with grief, compungar. H. — Heb. "that glory may sing thee, (or thy praise) and may not be silent." S. Jer. Sym. H. — Glory often signifies the tongue. D. — My is added, to shew that this was David's glory, (H.) who considered God in all events. Bert. — Prot. supply the word my. H. — Chal. "that the great ones of the world may praise thee incessantly." — Ever. In this my happy change. W. — Those who suppose that David sung this, when he purified his house from the abominations of Absalom, explain his illness (v. 2.) to mean the anxiety caused by that revolt. 2 K. xvi. 21. Bossuet. C. — He gives thanks for the favour which God had shown him on that, or on any other occasion. H. — He might consider this purifying as a sort of dedication, as it was customary to dedicate even private houses. Deut. xx. 5. C.