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*H Unto the end, for Idithun, a psalm of Asaph.
Ver. 1. Idithun. Heb. "upon Idithun," was not formerly in the text. S. Jer. — It may be the name of an instrument, (Bellar.) or tune, (Muis.) or this master of music and Asaph might sing alternately. There is nothing certain; (M.) though some would hence conclude, that Asaph was the author. The occasion of the psalm is also unknown, and may be applied to all the afflicted servants of God, (Bert.) or to the captives. C.
*H I cried to the Lord with my voice; to God with my voice, and he gave ear to me.
Ver. 2. To God. These repetitions denote fervour, (C.) and that God alone must be the object of our desire. S. Aug.
*H In the days of my trouble I sought God, with my hands lifted up to him in the night, and I was not deceived. My soul refused to be comforted:
Ver. 3. Deceived, in my expectations, as I prayed with mind and body continually. W. — Good works are a strong recommendation. "They cry, though we be silent." Many have recourse to the great for assistance, and few to God. Yet in isto invenio omnia. S. Jer. — Heb. is variously translated, and may have been altered. "My hand fell in the night, and ceased not." Sym. and S. Jer. come near to the Vulg. C. — They have, "and does not cease," which would be the case, if the person were deceived or rejected. Bert. — Prot. "my sore ran," &c. H. — But this seems rather violent. C. — Comforted. By any worldly advantages. M. — Joy can come from God alone. Bert.
*H I remembered God, and was delighted, and was exercised, and my spirit swooned away.
Ver. 4. Delighted. Heb. "cried out," which many explain through sorrow. But the Sept. seem rather to take it in a different sense, as well as the swooning, which might proceed from ecstatic joy (Bert.) at the thought of God. The alternate sorrows and joys of the just are well described. They are seldom allowed to continue long in the same state. Prot. "I complained, and my spirit was overwhelmed. Selah." S. Jer. "I spoke within myself," exercising myself in meditation. H. — I was sometimes in such distress, that nothing seemed capable of giving me any comfort. But I relied on God, and was in an ecstacy. W.
* Summa
*S Part 2, Ques 32, Article 3
[I-II, Q. 32, Art. 3]
Whether Hope and Memory Cause Pleasure?
Objection 1: It would seem that memory and hope do not cause pleasure. Because pleasure is caused by present good, as Damascene says (De Fide Orth. ii, 12). But hope and memory regard what is absent: since memory is of the past, and hope of the future. Therefore memory and hope do not cause pleasure.
Obj. 2: Further, the same thing is not the cause of contraries. But hope causes affliction, according to Prov. 13:12: "Hope that is deferred afflicteth the soul." Therefore hope does not cause pleasure.
Obj. 3: Further, just as hope agrees with pleasure in regarding good, so also do desire and love. Therefore hope should not be assigned as a cause of pleasure, any more than desire or love.
_On the contrary,_ It is written (Rom. 12:12): "Rejoicing in hope"; and (Ps. 76:4): "I remembered God, and was delighted."
_I answer that,_ Pleasure is caused by the presence of suitable good, in so far as it is felt, or perceived in any way. Now a thing is present to us in two ways. First, in knowledge--i.e. according as the thing known is in the knower by its likeness; secondly, in reality--i.e. according as one thing is in real conjunction of any kind with another, either actually or potentially. And since real conjunction is greater than conjunction by likeness, which is the conjunction of knowledge; and again, since actual is greater than potential conjunction: therefore the greatest pleasure is that which arises from sensation which requires the presence of the sensible object. The second place belongs to the pleasure of hope, wherein there is pleasurable conjunction, not only in respect of apprehension, but also in respect of the faculty or power of obtaining the pleasurable object. The third place belongs to the pleasure of memory, which has only the conjunction of apprehension.
Reply Obj. 1: Hope and memory are indeed of things which, absolutely speaking, are absent: and yet those are, after a fashion, present, i.e. either according to apprehension only; or according to apprehension and possibility, at least supposed, of attainment.
Reply Obj. 2: Nothing prevents the same thing, in different ways, being the cause of contraries. And so hope, inasmuch as it implies a present appraising of a future good, causes pleasure; whereas, inasmuch as it implies absence of that good, it causes affliction.
Reply Obj. 3: Love and concupiscence also cause pleasure. For everything that is loved becomes pleasing to the lover, since love is a kind of union or connaturalness of lover and beloved. In like manner every object of desire is pleasing to the one that desires, since desire is chiefly a craving for pleasure. However hope, as implying a certainty of the real presence of the pleasing good, that is not implied either by love or by concupiscence, is reckoned in preference to them as causing pleasure; and also in preference to memory, which is of that which has already passed away. ________________________
FOURTH
*S Part 3, Ques 82, Article 4
[II-II, Q. 82, Art. 4]
Whether Joy Is an Effect of Devotion?
Objection 1: It would seem that joy is not an effect of devotion. As stated above (A. 3, ad 2), Christ's Passion is the chief incentive to devotion. But the consideration thereof causes an affliction of the soul, according to Lam. 3:19, "Remember my poverty . . . the wormwood and the gall," which refers to the Passion, and afterwards (Lam. 3:20) it is said: "I will be mindful and remember, and my soul shall languish within me." Therefore delight or joy is not the effect of devotion.
Obj. 2: Further, devotion consists chiefly in an interior sacrifice of the spirit. But it is written (Ps. 50:19): "A sacrifice to God is an afflicted spirit." Therefore affliction is the effect of devotion rather than gladness or joy.
Obj. 3: Further, Gregory of Nyssa says (De Homine xii) [*Orat. funebr. de Placilla Imp.] that "just as laughter proceeds from joy, so tears and groans are signs of sorrow." But devotion makes some people shed tears. Therefore gladness or joy is not the effect of devotion.
_On the contrary,_ We say in the Collect [*Thursday after fourth Sunday of Lent]: "That we who are punished by fasting may be comforted by a holy devotion."
_I answer that,_ The direct and principal effect of devotion is the spiritual joy of the mind, though sorrow is its secondary and indirect effect. For it has been stated (A. 3) that devotion is caused by a twofold consideration: chiefly by the consideration of God's goodness, because this consideration belongs to the term, as it were, of the movement of the will in surrendering itself to God, and the direct result of this consideration is joy, according to Ps. 76:4, "I remembered God, and was delighted"; but accidentally this consideration causes a certain sorrow in those who do not yet enjoy God fully, according to Ps. 41:3, "My soul hath thirsted after the strong living God," and afterwards it is said (Ps. 41:4): "My tears have been my bread," etc. Secondarily devotion is caused as stated (A. 3), by the consideration of one's own failings; for this consideration regards the term from which man withdraws by the movement of his devout will, in that he trusts not in himself, but subjects himself to God. This consideration has an opposite tendency to the first: for it is of a nature to cause sorrow directly (when one thinks over one's own failings), and joy accidentally, namely, through hope of the Divine assistance. It is accordingly evident that the first and direct effect of devotion is joy, while the secondary and accidental effect is that "sorrow which is according to God" [*2 Cor. 7:10].
Reply Obj. 1: In the consideration of Christ's Passion there is something that causes sorrow, namely, the human defect, the removal of which made it necessary for Christ to suffer [*Luke 24:25]; and there is something that causes joy, namely, God's loving-kindness to us in giving us such a deliverance.
Reply Obj. 2: The spirit which on the one hand is afflicted on account of the defects of the present life, on the other hand is rejoiced, by the consideration of God's goodness, and by the hope of the Divine help.
Reply Obj. 3: Tears are caused not only through sorrow, but also through a certain tenderness of the affections, especially when one considers something that gives joy mixed with pain. Thus men are wont to shed tears through a sentiment of piety, when they recover their children or dear friends, whom they thought to have lost. In this way tears arise from devotion. _______________________
*H My eyes prevented the watches: I was troubled, and I spoke not.
Ver. 5. My eyes. Sept. Vat. Arab. and S. Aug. read, "my enemies," but our Vulg. follows the edit. of Ald. and Comp. (Bert.) very frequently, which here agree better with the Heb. "I hindered my eyes from looking up;" (S. Jer. Sym.) or, "thou hast kept the watches of my eyes," (Aquila) hindering me from sleeping; (H.) so that I did not watch three hours only, like the sentinels, but all night. C. — The sudden address to God seems incorrect. Bert. — I rose before the usual time, yet did not utter my sentiments, (W.) being quite oppressed both with grief and joy. H. — I durst not speak, as I was convinced that thy judgments were right. M.
*H I thought upon the days of old: and I had in my mind the eternal years.
Ver. 6. Of old. And the favours which had been heaped on the nation. C. — Years. Both past and future times; (H.) yea, eternity itself, the great occupation of life. S. Aug. Bert.
*H And I meditated in the night with my own heart: and I was exercised and I swept my spirit.
Ver. 7. Heart. Sept. have read differently from the present. Bert. — Heb. "I recollected my canticle in the night, and communed with my own heart, and my spirit sought to the bottom;" or, "I swept, (or directed, scopebam) my spirit," (S. Jer.) from all things unbecoming. Sept. Εσκαλλον. "I dug and harrowed" it by earnest meditation, to extract the weeds, and make it fit to receive the divine seed, (S. Jer. hic. and ep. ad Sun.) and to bring forth fruit; (H.) or I swept to discover the precious jewel (Bert.) of salvation. H. — Scopebam, is not deemed a good Latin word; but seems to be derived from σκοπεω, "I consider or direct my aim;" though some think it means rather," I swept." Is. xiv. 23. Hugo reads scopabam. C. — I diligently examined my conscience, (W.) and left nothing unturned, like the woman in the gospel who sought the groat. M. — Heb. yechapes, may also mean, "my spirit is set free," to say what might seem too bold, Will God, &c. C.
*H Or will he cut off his mercy for ever, from generation to generation?
Ver. 9. Ever. Heb. adds, "is his word ineffectual?" which the Vat. Sept. neglects, (Bert.) though gamar omer be thus rendered in other editions. "Has he completely fulfilled his word," which may be the true sense, consumabitur verbum. S. Jer. H. — "Will he execute this threat from generation?" &c. C. — God will never abandon his Church, (W.) though he may chastise his people. H.
*H Or will God forget to shew mercy? or will he in his anger shut up his mercies?
Ver. 10. Mercies? Turning the waters another way, (Muis. C.) or going against his natural inclination. Vincit illum misericordia sua. S. Jer.
*H And I said, Now have I begun: this is the change of the right hand of the most High.
Ver. 11. Begun. By God's grace, I now perceive that my thoughts were wrong. W. — I see that we are chastised on account of our sins; (Theod.) but now I hope for better things. T. Geneb. — Heb. may have this (Bert.) and many other meanings. C. — Prot. "I said this is my infirmity. But I will remember the years of right," &c. De Dieu, "To pray, this is mine; to change the right hand, is of the most High." C. — All comfort and every good resolution must come from him. Challothi is derived from eél, by the Sept. and from chala, (H.) "he is sick," by others. Who will assert that the former are not the most ancient and learned interpreters? The sequel shews that the psalmist begins to entertain better hopes. Bert. — Now have I begun to follow wisdom, and to amend my life. S. Anthony advised all to make this resolution every morning. T.
*H I remembered the works of the Lord: for I will be mindful of thy wonders from the beginning.
Ver. 12. Beginning. In favour of Israel, or rather of all the just from Abel. H.
*H And I will meditate on all thy works: and will be employed in thy inventions.
Ver. 13. Inventions. Prot. "doings," (H.) or the secrets of Providence, (C.) and his "affections." S. Aug. — The just find an interest in all his works, (Bert.) as they work together for their salvation. Rom. viii. 28. H.
*H Thy way, O God, is in the holy place: who is the great God like our God?
Ver. 14. Holy "place," or person. S. Jer. — Thy ways are inscrutable, (Muis.) but always holy. Geneb. — Heb. "in sanctity." M.
*H With thy arm thou hast redeemed thy people the children of Jacob and of Joseph.
Ver. 16. Arm. Christ, (S. Jer.) or power. Deut. v. 15. — Joseph, who was in Egypt, while the rest of the family dwelt in Chanaan. Bert.
*H The waters saw thee, O God, the waters saw thee: and they were afraid, and the depths were troubled.
Ver. 17. Afraid. S. Jer. "in labour." H. — Troubled. The dry land appearing, to let the Israelites pass. Bert. Ps. cxiii. 3. — S. Jerom and the Jews understand this of the storm of Sinai. But most people suppose that the catastrophe at the Red Sea is described, when Moses insinuates, that a dreadful tempest overwhelmed the Egyptians, as it is here specified. See Joseph. ii. 7. C.
*H Great was the noise of the waters: the clouds sent out a sound. For thy arrows pass:
Ver. 18. Waters. S. Jer. "the clouds poured out waters," mayim, Sept. may have read hamim, "sounds," and omit clouds, which come again in this verse. Bert.
*H The voice of thy thunder in a wheel. Thy lightnings enlightened the world: the earth shook and trembled.
Ver. 19. Wheel. Prot. H. Heb. "a whirlwind," (C.) or "wheel," (Pagn.) in the air. H. — The noise of thunder is something similar to a wheel, rattling on the pavement. H. — Salmoneus foolishly tried to imitate it with his chariot. Apoll. Bib. i. — Trembled. The preaching of the apostles was attended with success. H. Fathers. C. — Earthquakes were felt, and men were under a general alarm. M.
*H Thy way is in the sea, and thy paths in many waters: and thy footsteps shall not be known.
Ver. 20. Known. The waters resumed their usual course. Heb. iii. 15. The wheels of the enemy might be discerned long after. C.
* Footnotes
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*
Exodus
14:29
But the children of Israel marched through the midst of the sea upon dry land, and the waters were to them as a wall on the right hand and on the left:
*H Thou hast conducted thy people like sheep, by the hand of Moses and Aaron.
Ver. 21. Hand. By the ministry (W.) of those, who acted in God's place, in the desert. H.