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*H Unto the end, a psalm for David.
Ver. 1. David, in distress. Euseb. &c. — It has no relation to any historical fact. But it expresses the sentiments of any just man, surrounded with danger. S. Hil. — Yet many apply it to Daniel, in the lion's den, (Muis.) to the captives, (C.) or to Jesus Christ and his Church. S. Aug. &c. H.
*H Thou hast protected me from the assembly of the malignant; from the multitude of the workers of iniquity.
Ver. 3. Malignant. I am encouraged to hope by past experience. W.
*H For they have whetted their tongues like a sword; they have bent their bow a bitter thing,
Ver. 4. Thing, or discourse. This describes the poisonous insinuations of heretics, (Euseb.) or the calumnies of the Jews against Christ. Bert.
*H They will shoot at him on a sudden, and will not fear: they are resolute in wickedness. They have talked of hiding snares; they have said: Who shall see them?
Ver. 6. Them. The snares. H. — Houbigant prefers "us," with reason, (Bert.) after the Syr. Arab. Cassiod. &c. Yet the Heb. &c. retain them, which is very easily explained. H. — The most wicked desire to preserve the reputation of honesty, (C.) and flatter themselves that no mortal is conscious of their deceit, and that even Providence does not regard things below. Ps. x. H.
*H They have searched after iniquities: they have failed in their search. Man shall come to a deep heart:
Ver. 7. Search. Or, they have made the most diligent investigation, (Bert.) to no purpose. H. — Thus David and our Saviour were treated. — Heart. That is, crafty, subtle, deep projects and designs; which nevertheless shall not succeed; for God shall be exalted in bringing them to nought, by his wisdom and power. Ch. — Heb. "both the inward thought of every one of them, and the heart is deep." Prot. H. — But, without the points, the Sept. is accurate. Bert. — The Jews, with all their deep machinations to prevent the belief of Christ's resurrection, bringing even sleeping witnesses, only made themselves ridiculous. S. Aug. H. — Achitophel was forced to give way, (2 K. xvii. W.) though he had been considered as an oracle. H.
* Summa
*S Part 3, Ques 111, Article 4
[II-II, Q. 111, Art. 4]
Whether Hypocrisy Is Always a Mortal Sin?
Objection 1: It seems that hypocrisy is always a mortal sin. For Jerome says on Isa. 16:14: "Of the two evils it is less to sin openly than to simulate holiness": and a gloss on Job 1:21 [*St. Augustine, on Ps. 63:7], "As it hath pleased the Lord," etc., says that "pretended justice is no justice, but a twofold sin": and again a gloss on Lam. 4:6, "The iniquity . . . of my people is made greater than the sin of Sodom," says: "He deplores the sins of the soul that falls into hypocrisy, which is a greater iniquity than the sin of Sodom." Now the sins of Sodom are mortal sin. Therefore hypocrisy is always a mortal sin.
Obj. 2: Further, Gregory says (Moral. xxxi, 8) that hypocrites sin out of malice. But this is most grievous, for it pertains to the sin against the Holy Ghost. Therefore a hypocrite always sins mortally.
Obj. 3: Further, no one deserves the anger of God and exclusion from seeing God, save on account of mortal sin. Now the anger of God is deserved through hypocrisy according to Job 36:13, "Dissemblers and crafty men prove the wrath of God": and the hypocrite is excluded from seeing God, according to Job 13:16, "No hypocrite shall come before His presence." Therefore hypocrisy is always a mortal sin.
_On the contrary,_ Hypocrisy is lying by deed since it is a kind of dissimulation. But it is not always a mortal sin to lie by deed. Neither therefore is all hypocrisy a mortal sin.
Further, the intention of a hypocrite is to appear to be good. But this is not contrary to charity. Therefore hypocrisy is not of itself a mortal sin.
Further, hypocrisy is born of vainglory, as Gregory says (Moral. xxxi, 17). But vainglory is not always a mortal sin. Neither therefore is hypocrisy.
_I answer that,_ There are two things in hypocrisy, lack of holiness, and simulation thereof. Accordingly if by a hypocrite we mean a person whose intention is directed to both the above, one, namely, who cares not to be holy but only to appear so, in which sense Sacred Scripture is wont to use the term, it is evident that hypocrisy is a mortal sin: for no one is entirely deprived of holiness save through mortal sin. But if by a hypocrite we mean one who intends to simulate holiness, which he lacks through mortal sin, then, although he is in mortal sin, whereby he is deprived of holiness, yet, in his case, the dissimulation itself is not always a mortal sin, but sometimes a venial sin. This will depend on the end in view; for if this be contrary to the love of God or of his neighbor, it will be a mortal sin: for instance if he were to simulate holiness in order to disseminate false doctrine, or that he may obtain ecclesiastical preferment, though unworthy, or that he may obtain any temporal good in which he fixes his end. If, however, the end intended be not contrary to charity, it will be a venial sin, as for instance when a man takes pleasure in the pretense itself: of such a man it is said in _Ethic._ iv, 7 that "he would seem to be vain rather than evil"; for the same applies to simulation as to a lie.
It happens also sometimes that a man simulates the perfection of holiness which is not necessary for spiritual welfare. Simulation of this kind is neither a mortal sin always, nor is it always associated with mortal sin.
This suffices for the Replies to the Objections. _______________________
*H And God shall be exalted. The arrows of children are their wounds:
Ver. 8. The arrows of children are their wounds. That is, the wounds, stripes, or blows, they seek to inflict upon the just, are but like the weak efforts of children's arrows, which can do no execution; and their tongues, that is, their speeches against them, come to nothing. Ch. — Or, children themselves have wounded these crafty politicians, and exposed their folly. H. — Heb. is "very perplexed in the last three verses. Let us adhere to the Vulg. and Sept. who generally read more correctly than the present Hebrew." C. Bert. — Yet S. Jerom gives a very good sense. H. — Wounds. God hath chosen the weak things of this world to confound the strong, (W.) and he hath taken the wise in their craftiness. M.
*H And every man was afraid. And they declared the works of God, and understood his doings.
Ver. 10. Afraid, at the sight of God's judgments on the Babylonians, &c. C.
*H The just shall rejoice in the Lord, and shall hope in him: and all the upright in heart shall be praised.
Ver. 11. Praised. All will begin to esteem the chosen race. C. — Heb. "shall glory." The Jews and Christians (H.) shall esteem themselves honoured by the title of God's people. C. — They shall be praised for rightly serving God, (W.) and shall be rewarded by Him (H.) with universal applause. M.