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*H Understanding for Asaph. Attend, O my people, to my law: incline your ears to the words of my mouth.
Ver. 1. Asaph. David composed this, to declare the rights of Juda to the throne, in preference to the tribe of Ephraim, (Lyran.) which had kept possession of the ark a long time; which was henceforth to be on Mount Sion. H. — It seems to relate to the times of Asa, who reunited several of the other tribes to his dominion, (2 Par. xv. 8. C.) and contains a moral instruction, delivered in the person of Christ, (v. 2. Euseb. Bert.) and submitted to the attentive consideration of the faithful. W. — Law. Given to Moses, (Bert.) and sanctioned by the divine authority. H. — The law, and the people were not David's, but God's, in whose name he speaks. S. Greg. in Job ii. W.
*H I will open my mouth in parables: I will utter propositions from the beginning.
Ver. 2. Propositions. Deep and mysterious sayings. By this it appears, that the historical facts of ancient times, commemorated in this psalm, were deep and mysterious; as being figures of great truths appertaining to the time of the New Testament. Ch. — S. Matthew, xiii. 35. has, things hidden from the foundation of the world. Heb. minni kedem, "from of old." S. Jer. "ancient riddles." H. — Mashal and chidoth, "parables and enigmas." frequently denote things very plain, but spoken in a sententious poetic style. Num. xxiii. 7. C. — The facts, &c. of the Old Testament, prefigured the mysteries of the New. W.
*H How great things have we heard and known, and our fathers have told us.
Ver. 3. Fathers. Christ might thus speak as man, and he enforces tradition in the strongest terms. Bert. — Only some things were written. W. — The most ancient and universal mode of instruction, was by word of mouth. H.
*H And he set up a testimony in Jacob: and made a law in Israel. How great things he commanded our fathers, that they should make the same known to their children:
Ver. 5. Testimony. The tabernacle, (Euseb.) or the law which notifies his will. C. M. — He also thrice required the Israelites to perpetuate the memory of what he had done for them, by instructing their children. Deut. iv. 9. and vi. 7. and xi. 19. Both the written and the unwritten word must be carefully preserved. 2 Thess. ii. 14. God had freely chosen Abraham, and given him the law of circumcision; as he directed his posterity by the mouth of Moses. W.
*H That they may put their hope in God and may not forget the works of God: and may seek his commandments.
Ver. 7. That, &c. This was the end of all the laws and monuments of religion, (C.) to increase our confidence, (W.) gratitude, and observance of our duty. H.
*H That they may not become like their fathers, a perverse and exasperating generation. A generation that set not their heart aright: and whose spirit was not faithful to God.
Ver. 8. Fathers. Some were virtuous, like Moses, Josue, Samuel, &c. v. 3. and 5. Bert. — But the majority proved faithless. H. — To God. Or did not confide in him, or know that without God's grace, no good can be done. S. Aug. Bert. — Abraham instructed his house, (Gen. xviii.) and David his subjects, that they might avoid bad example. The same advice regards Christians. 1 Cor. x. W.
*H The sons of Ephraim who bend and shoot with the bow: they have turned back in the day of battle.
Ver. 9. Battle. Many of this tribe were cut off by the men of Geth, (1 Par. vii. 21. Chal. Geier.) as they fought without God's command. Num. xiv. W. — They did not defend the ark against the Philistines, though they seemed more bound to do so than the rest, since it was brought from their city, Silo, and they also set the others a pattern of infidelity; (1 K. iv. Abenezra.) whence they are singled out likewise by Osee. Bert. — The famous victory of Abia against Jeroboam may be also designated. 2 Par. xiii. C. — This had not yet taken place, no more than (H.) their captivity, under Salmanazar, which is enigmatically foretold. After this reproach, the whole body of the Israelites is condemned. v. 10. Bert.
*H Wonderful things did he do in the sight of their fathers, in the land of Egypt, in the field of Tanis.
Ver. 12. Taneos. Heb. Tsohan, (H.) which means, "spreading," either because the plagues spread from this capital, or because it was in a plain, (Bert.) or very extensive, (H.) on the eastern branch of the Nile, in the Delta. C. — Here Moses wrought his wonders. W.
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Exodus
14:22
And the children of Israel went in through the midst of the sea dried up; for the water was as a wall on their right hand and on their left.
*H He divided the sea and brought them through: and he made the waters to stand as in a vessel.
Ver. 13. Vessel. Lit. "bottle," like walls on either side.
*H And he conducted them with a cloud by day: and all the night with a light of fire.
Ver. 14. By day. Lit. "of the day." H. — But this is the real import of the Greek. The same cloud (C.) was both luminous and obscure. When the light side was turned towards Israel, the Egyptians were in darkness. H. — The eternal Son of God guided this pillar, and the Israelites tempted him, (v. 18. and 1 Cor. x. Ex. xiii. 21. Bert.) forgetting their baptism or initiation in the service of God. H.
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Exodus
17:6
Behold I will stand there before thee, upon the rock Horeb, and thou shalt strike the rock, and water shall come out of it that the people may drink. Moses did so before the ancients of Israel:
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Psalms
104:41
He opened the rock, and waters flowed: rivers ran down in the dry land.
*H He struck the rock in the wilderness: and gave them to drink, as out of the great deep.
Ver. 15. Deep. Water was so abundant, and followed them in streams. 1 Cor. x. 4. C. — The first miraculous grant of water was at Horeb, the second at Cades. v. 20. Bert.
*H And they tempted God in their hearts, by asking meat for their desires.
Ver. 18. Desires. Lit. "souls," as if they were dying for hunger, though they had plenty of manna. Num. xi. 4. C.
* Summa
*S Part 3, Ques 97, Article 3
[II-II, Q. 97, Art. 3]
Whether Temptation of God Is Opposed to the Virtue of Religion?
Objection 1: It would seem that the temptation of God is not opposed to the virtue of religion. The temptation of God is sinful, because a man doubts God, as stated above (A. 2). Now doubt about God comes under the head of unbelief, which is opposed to faith. Therefore temptation of God is opposed to faith rather than to religion.
Obj. 2: Further, it is written (Ecclus. 18:23): "Before prayer prepare thy soul, and be not as a man that tempteth God. Such a man," that is, who tempts God, says the interlinear gloss, "prays for what God taught him to pray for, yet does not what God has commanded him to do." Now this pertains to imprudence which is opposed to hope. Therefore it seems that temptation of God is a sin opposed to hope.
Obj. 3: Further, a gloss on Ps. 77:18, "And they tempted God in their hearts," says that "to tempt God is to pray to Him deceitfully, with simplicity in our words and wickedness in our hearts." Now deceit is opposed to the virtue of truth. Therefore temptation of God is opposed, not to religion, but to truth.
_On the contrary,_ According to the gloss quoted above "to tempt God is to pray to Him inordinately." Now to pray to God becomingly is an act of religion as stated above (Q. 83, A. 15). Therefore to tempt God is a sin opposed to religion.
_I answer that,_ As clearly shown above (Q. 81, A. 5), the end of religion is to pay reverence to God. Wherefore whatever pertains directly to irreverence for God is opposed to religion. Now it is evident that to tempt a person pertains to irreverence for him: since no one presumes to tempt one of whose excellence he is sure. Hence it is manifest that to tempt God is a sin opposed to religion.
Reply Obj. 1: As stated above (Q. 81, A. 7), it belongs to religion to declare one's faith by certain signs indicative of reverence towards God. Consequently it belongs to irreligion that, through doubtful faith, a man does things indicative of irreverence towards God. To tempt God is one of these; wherefore it is a species of irreligion.
Reply Obj. 2: He that prepares not his soul before prayer by forgiving those against whom he has anything, or in some other way disposing himself to devotion, does not do what he can to be heard by God, wherefore he tempts God implicitly as it were. And though this implicit temptation would seem to arise from presumption or indiscretion, yet the very fact that a man behaves presumptuously and without due care in matters relating to God implies irreverence towards Him. For it is written (1 Pet. 5:6): "Be you humbled . . . under the mighty hand of God," and (2 Tim. 2:15): "Carefully study to present thyself approved unto God." Therefore also this kind of temptation is a species of irreligion.
Reply Obj. 3: A man is said to pray deceitfully, not in relation to God, Who knows the secrets of the heart, but in relation to man. Wherefore deceit is accidental to the temptation of God, and consequently it does not follow that to tempt God is directly opposed to the truth. _______________________
FOURTH
*H And they spoke ill of God: they said: Can God furnish a table in the wilderness?
Ver. 19. Ill. Heb. "against," (Num. xi. C.) still distrusting in God's power. M.
*H Because he struck the rock, and the waters gushed out, and the streams overflowed. Can he also give bread, or provide a table for his people?
Ver. 20. Bread. Including all sorts of food. W. — Table. Heb. "flesh." It is true we have water and manna, but we want something more solid and agreeable. C.
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Numbers
11:1
In the mean time there arose a murmuring of the people against the Lord, as it were repining at their fatigue. And when the Lord heard it he was angry. And the fire of the Lord being kindled against them, devoured them that were at the uttermost part of the camp.
*H Therefore the Lord heard, and was angry: and a fire was kindled against Jacob, and wrath came up against Israel.
Ver. 21. Angry. This is the sense of the Heb. Distulit means, "he deferred" (H.) to put his threats, (Bert.) or promises, in execution. M. — The destroyer punished those who gave way to murmuring,. 1 Cor. x. Num. xi. 1. C. — Their incredulity was punished (W.) for nearly forty years, and all the guilty who were twenty years old at the first numbering, were cut off in the desert. H.
*H And he had commanded the clouds from above, and had opened the doors of heaven.
Ver. 23. And. Or "though he had." Bert. has mandavit. "He commanded," would be better rendered, this order being given before the complaints. God had supplied them abundantly with manna from the clouds, as from his granaries. C. — Therefore they ought to have trusted in his power and goodness. M.
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Exodus
16:4
And the Lord said to Moses: Behold I will rain bread from heaven for you; let the people go forth, and gather what is sufficient for every day: that I may prove them whether they will walk in my law, or not.
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Numbers
11:7
Now the manna was like coriander seed, of the colour of bdellium.
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John
6:31
Our fathers did eat manna in the desert, as it is written: He gave them bread from heaven to eat.
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1_Corinthians
10:3
And did all eat the same spiritual food:
*H Man ate the bread of angels: he sent them provisions in abundance.
Ver. 25. Angels. Heb. also, "of the strong ones." Aquila. — Such is the blessed Eucharist, of which manna was only a figure. Jo. vi. The angels prepared this food. C. — It was an effect of the divine bounty, not of the power of Moses. Jo. xi. 32. How it could be inferior (Bert.) to the bread which Christ would give, was a riddle to the Jews, as it must be still to all who do not admit the real presence. If both were figures, surely manna was better than common bread. H.
* Summa
*S Part 4, Ques 80, Article 2
[III, Q. 80, Art. 2]
Whether It Belongs to Man Alone to Eat This Sacrament Spiritually?
Objection 1: It seems that it does not belong to man alone to eat this sacrament spiritually, but likewise to angels. Because on Ps. 77:25: "Man ate the bread of angels," the gloss says: "that is, the body of Christ, Who is truly the food of angels." But it would not be so unless the angels were to eat Christ spiritually. Therefore the angels eat Christ spiritually.
Obj. 2: Further, Augustine (Tract. xxvi in Joan.) says: By "this meat and drink, He would have us to understand the fellowship of His body and members, which is the Church in His predestinated ones." But not only men, but also the holy angels belong to that fellowship. Therefore the holy angels eat of it spiritually.
Obj. 3: Further, Augustine in his book _De Verbis Domini_ (Serm. cxlii) says: "Christ is to be eaten spiritually, as He Himself declares: 'He that eateth My flesh and drinketh My blood, abideth in Me, and I in him.'" But this belongs not only to men, but also to the holy angels, in whom Christ dwells by charity, and they in Him. Consequently, it seems that to eat Christ spiritually is not for men only, but also for the angels.
_On the contrary,_ Augustine (Tract. xxvi in Joan.) says: "Eat the bread" of the altar "spiritually; take innocence to the altar." But angels do not approach the altar as for the purpose of taking something therefrom. Therefore the angels do not eat spiritually.
_I answer that,_ Christ Himself is contained in this sacrament, not under His proper species, but under the sacramental species. Consequently there are two ways of eating spiritually. First, as Christ Himself exists under His proper species, and in this way the angels eat Christ spiritually inasmuch as they are united with Him in the enjoyment of perfect charity, and in clear vision (and this is the bread we hope for in heaven), and not by faith, as we are united with Him here.
In another way one may eat Christ spiritually, as He is under the sacramental species, inasmuch as a man believes in Christ, while desiring to receive this sacrament; and this is not merely to eat Christ spiritually, but likewise to eat this sacrament; which does not fall to the lot of the angels. And therefore although the angels feed on Christ spiritually, yet it does not belong to them to eat this sacrament spiritually.
Reply Obj. 1: The receiving of Christ under this sacrament is ordained to the enjoyment of heaven, as to its end, in the same way as the angels enjoy it; and since the means are gauged by the end, hence it is that such eating of Christ whereby we receive Him under this sacrament, is, as it were, derived from that eating whereby the angels enjoy Christ in heaven. Consequently, man is said to eat the "bread of angels," because it belongs to the angels to do so firstly and principally, since they enjoy Him in his proper species; and secondly it belongs to men, who receive Christ under this sacrament.
Reply Obj. 2: Both men and angels belong to the fellowship of His mystical body; men by faith, and angels by manifest vision. But the sacraments are proportioned to faith, through which the truth is seen "through a glass" and "in a dark manner." And therefore, properly speaking, it does not belong to angels, but to men, to eat this sacrament spiritually.
Reply Obj. 3: Christ dwells in men through faith, according to their present state, but He is in the blessed angels by manifest vision. Consequently the comparison does not hold, as stated above (ad 2). _______________________
THIRD
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Numbers
11:31
And a wind going out from the Lord, taking quails up beyond the sea brought them, and cast them into the camp for the space of one day's journey, on every side of the camp round about, and they flew in the air two cubits high above the ground.
*H He removed the south wind from heaven: and by his power brought in the southwest wind.
Ver. 26. West wind. Lit. Africum, which blows "from Africa," in this direction, with respect to Jerusalem. H. — The same wind may be styled the south wind. Heb. Kadim, "strong, eastern," &c. Bert. — These quails came from the banks of the southern ocean, or from the Red Sea, as the Israelites were still in Arabia, when they were furnished with them a second time, (Num. xi. 31.) for a whole month, (C.) though there were about three million people. Bert. — God changed the wind, so as to bring them into the camp. Ex. xvi. W. — It was before blowing from the south-east. M.
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Numbers
11:33
As yet the flesh was between their teeth, neither had that kind of meat failed: when behold the wrath of the Lord being provoked against the people, struck them with an exceeding great plague.
*H And the wrath of God came upon them. And he slew the fat ones amongst them, and brought down the chosen men of Israel.
Ver. 31. Israel. S. Jerom applies this to those who receive unworthily, particularly if they be priests. 1 Cor. xi. 29. C. — God selected the most guilty (Bert.) having allowed them to feast for a whole month. W. — Then he brought down by death, or "hindered," as it were, "by shackles," (Sept.) the most valiant. H.
*H In all these things they sinned still: and they behaved not for his wondrous works.
Ver. 32. Still. Notwithstanding this instance of God's severity, they fell shortly after into greater sins, and would have stoned Moses, &c. despairing of ever taking possession of the promised land, which highly displeased God, so that he swore, that none of the rebels should enter it. Many were also slain in the sedition of Core, (Num. xiii. 17.) and the rest did not live about thirty-eight years. C. — Thus about 600,000 perished, (W.) having done nothing worthy of praise. M.
*H When he slew them, then they sought him: and they returned, and came to him early in the morning.
Ver. 34. Morning. Those who were spared pretended to repent. H. — Afflictions are the source of much good. But the Israelites are blamed for their inconstancy and deceit. C. — They came with apparent earnestness (H.) to offer the morning sacrifice (W.) under affliction. M.
*H But he is merciful, and will forgive their sins: and will not destroy them. And many a time did he turn away his anger: and did not kindle all his wrath.
Ver. 38. Their and them, is supplied also by Prot. H. — Heb. "he...will forgive sin," &c. This seems more beautiful. Bert.
*H And he remembered that they are flesh: a wind that goeth and returneth not.
Ver. 39. Flesh. The inferior appetite wars against the spirit. Gal. v. 17. Matt. xxvi. 41. H. — Not, in the ordinary course. This does not contradict the faith of the resurrection, which is elsewhere clearly expressed. S. Jer. C. — Man may go astray, but cannot be converted by his own efforts. Prov. ii. 19. S. Aug. Bert. — God will never abandon the whole Church. The Jews here mark the middle of the psalter, and the 1263d verse, (W.) or the division of the book. H.
* Summa
*S Part 2, Ques 77, Article 3
[I-II, Q. 77, Art. 3]
Whether a Sin Committed Through Passion, Should Be Called a Sin of Weakness?
Objection 1: It would seem that a sin committed through passion should not be called a sin of weakness. For a passion is a vehement movement of the sensitive appetite, as stated above (A. 1). Now vehemence of movements is evidence of strength rather than of weakness. Therefore a sin committed through passion, should not be called a sin of weakness.
Obj. 2: Further, weakness in man regards that which is most fragile in him. Now this is the flesh; whence it is written (Ps. 77:39): "He remembered that they are flesh." Therefore sins of weakness should be those which result from bodily defects, rather than those which are due to a passion.
Obj. 3: Further, man does not seem to be weak in respect of things which are subject to his will. Now it is subject to man's will, whether he do or do not the things to which his passions incline him, according to Gen. 4:7: "Thy appetite shall be under thee [*Vulg.: 'The lust thereof shall be under thee.'], and thou shalt have dominion over it." Therefore sin committed through passion is not a sin of weakness.
_On the contrary,_ Cicero (De Quaest. Tusc. iv) calls the passions diseases of the soul. Now weakness is another name for disease. Therefore a sin that arises from passion should be called a sin of weakness.
_I answer that,_ The cause of sin is on the part of the soul, in which, chiefly, sin resides. Now weakness may be applied to the soul by way of likeness to weakness of the body. Accordingly, man's body is said to be weak, when it is disabled or hindered in the execution of its proper action, through some disorder of the body's parts, so that the humors and members of the human body cease to be subject to its governing and motive power. Hence a member is said to be weak, when it cannot do the work of a healthy member, the eye, for instance, when it cannot see clearly, as the Philosopher states (De Hist. Animal. x, 1). Therefore weakness of the soul is when the soul is hindered from fulfilling its proper action on account of a disorder in its parts. Now as the parts of the body are said to be out of order, when they fail to comply with the order of nature, so too the parts of the soul are said to be inordinate, when they are not subject to the order of reason, for the reason is the ruling power of the soul's parts. Accordingly, when the concupiscible or irascible power is affected by any passion contrary to the order of reason, the result being that an impediment arises in the aforesaid manner to the due action of man, it is said to be a sin of weakness. Hence the Philosopher (Ethic. vii, 8) compares the incontinent man to an epileptic, whose limbs move in a manner contrary to his intention.
Reply Obj. 1: Just as in the body the stronger the movement against the order of nature, the greater the weakness, so likewise, the stronger the movement of passion against the order of reason, the greater the weakness of the soul.
Reply Obj. 2: Sin consists chiefly in an act of the will, which is not hindered by weakness of the body: for he that is weak in body may have a will ready for action, and yet be hindered by a passion, as stated above (A. 1). Hence when we speak of sins of weakness, we refer to weakness of soul rather than of body. And yet even weakness of soul is called weakness of the flesh, in so far as it is owing to a condition of the flesh that the passions of the soul arise in us through the sensitive appetite being a power using a corporeal organ.
Reply Obj. 3: It is in the will's power to give or refuse its consent to what passion inclines us to do, and it is in this sense that our appetite is said to be under us; and yet this consent or dissent of the will is hindered in the way already explained (A. 1). ________________________
FOURTH
*H How often did they provoke him in the desert: and move him to wrath in the place without water?
Ver. 40. How often. It would be difficult to specify. God mentions ten times. Num. xiv. 22. W.
*H And they turned back and tempted God: and grieved the holy one of Israel.
Ver. 41. Grieved. Heb. "set bounds to," or "marked," holding up to scorn. Heb. vi. 6. Genebrard thinks we might translate, "crucified," hithvu, as this is the root of Thau, which formerly resembled a cross. C. — This would surely be one of the most striking enigmas. S. Jerom agrees with us. Bert. — "They pushed on," concitaverunt, as God's wrath must be greatly excited by setting limits to his power and goodness. H.
*H They remembered not his hand, in the day that he redeemed them from the hand of him that afflicted them:
Ver. 42. Not. How could they so soon forget these prodigies? We might ask, how came Adam to pay so little attention to God's command? How do many act contrary to their better knowledge? Upon occasion of this forgetfulness, the psalmist repeats many of the chief miracles recorded. Ex. vii. and xiii. Bert.
*H How he wrought his signs in Egypt, and his wonders in the field of Tanis.
Ver. 43. Signs. The turning the rod into a serpent. The rest of the signs were also plagues. W.
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Exodus
7:20
And Moses and Aaron did as the Lord had commanded: and lifting up the rod, he struck the water of the river before Pharao and his servants: and it was turned into blood.
*H And he turned their rivers into blood, and their showers that they might not drink.
Ver. 44. Showers. Heb. "floods." H. — Many have asserted that it does not rain in Egypt: but pretty heavy showers fall, even above Cairo, (Vansleb. C.) though seldom. W.
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Exodus
8:24
And the Lord did so. And there came a very grievous swarm of flies into the houses of Pharao and of his servants, and into all the land of Egypt: and the land was corrupted by this kind of flies.
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Exodus
8:6
And Aaron stretched forth his hand upon the waters of Egypt, and the frogs came up, and covered the land of Egypt.
*H He sent amongst them divers sorts of flies, which devoured them: and frogs which destroyed them.
Ver. 45. Flies. Cænomyiam. Many copies of the Sept. have kynomiam, "the dog-fly," which S. Jerom, (C.) and S. Aug. properly correct. Bert. Ex. viii. 24.
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Exodus
10:15
And they covered the whole face of the earth, wasting all things. And the grass of the earth was devoured, and what fruits soever were on the trees, which the hail had left; and there remained not any thing that was green on the trees, or in the herbs of the earth, in all Egypt.
*H And he gave up their fruits to the blast, and their labours to the locust.
Ver. 46. Blast. Heb. also "the bruchus," (H.) a sort of locust, which does great damage in the East. C. — Chasil may signify both. Bert. — Ovid speaks of the blast:
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Exodus
9:25
And the hail destroyed through all the land of Egypt all things that were in the fields, both man and beast: and the hail smote every herb of the field, and it broke every tree of the country.
*H And he destroyed their vineyards with hail, and their mulberry trees with hoarfrost.
Ver. 47. Vineyards. Herodotus (i. 77.) says, the Egyptians use "ale, because they have no vines." But he is contradicted by Athenæus, &c. — Trees. Heb. shikmoth, is supposed to mean sycamore trees. C.
*H And he gave up their cattle to the hail, and their stock to the fire.
Ver. 48. Fire. S. Jer. "who gave their pastures to the hail, and their cattle to the birds." Reshaphim is also rendered "coals," by Pagnin. It may denote the thunderbolts. H.
*H And he sent upon them the wrath of his indignation: indignation and wrath and trouble, which he sent by evil angels.
Ver. 49. Angels. Heb. "messengers of evil," (T.) as the Sept. may also signify the good angels. Amama. — He ordered Moses and Aaron to denounce his judgments, which he executed either by the devils, (Origen. W.) or by the blessed spirits. S. Amb. Ex. xii. 29. Wisd. xviii. 14. — Hence from the effect, (Bellar.) they may have the appellation of evil. Theod. C. — The other plagues are thus briefly mentioned. M. W.
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Exodus
12:29
And it came to pass at midnight, the Lord slew every firstborn in the land of Egypt, from the firstborn of Pharao, who sat on his throne, unto the firstborn of the captive woman that was in the prison, and all the firstborn of cattle.
*H And he killed all the firstborn in the land of Egypt: the firstfruits of all their labour in the tabernacles of Cham.
Ver. 51. Labour. "The first-born," (S. Jer. Gen. xlix. 3. Prov. v. 9.) and their best effects. C. — This was the tenth plague. Cham was the father of Misraim, who peopled Egypt. W.
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Exodus
14:27
And when Moses had stretched forth his hand towards the sea, it returned at the first break of day to the former place: and as the Egyptians were fleeing away, the waters came upon them, and the Lord shut them up in the middle of the waves.
*H And he brought them out in hope and they feared not: and the sea overwhelmed their enemies.
Ver. 53. Not, after they saw the Egyptians destroyed, whom they had feared greatly before. In the desert they enjoyed rest, while their enemies were in the utmost confusion, (Bert.) having lost their king. H.
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Josue
13:6
Of all that dwell in the mountains from Libanus, to the waters of Maserephoth, and all the Sidonians. I am he that will cut them off from before the face of the children of Israel. So let their land come in as a part of the inheritance of Israel, as I have commanded thee.
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Josue
13:7
And now divide the land in possession to the nine tribes, and to the half tribe of Manasses,
*H And he brought them into the mountain of his sanctuary: the mountain which his right hand had purchased. And he cast out the Gentiles before them: and by lot divided to them their land by a line of distribution.
Ver. 54. Mountain. Heb. "term." Ορος, with the soft spirit, means a mountain, (Bert.) and the Vulg. has taken it in this sense in both places, as the Greek accents and spirits are not of greater antiquity or consequence than the Heb. vowel points. H. — The land of Chanaan was very different from that of Egypt, being full of mountains. Deut. iii. 25. Ezec. xxxvi. 2. But Sion may be here meant. — Line. Thus were lands measured. Jos. xiii. 8. and xvii. 5. C. — God had made a particular choice of this hilly country for his people, (W.) and for the chief seat of religion. M.
*H And they turned away, and kept not the covenant: even like their fathers they were turned aside as a crooked bow.
Ver. 57. The covenant, is omitted in many Greek and Latin copies, as well as in Heb. S. Jer. ad Sun. — Yet it is found in the Vatican edition, (C.) as well as in the Alex. ησυνθετησαν. H. — Bow, which hits not the mark. It alludes to the faithless Israelites, (C.) particularly to Ephraim, ver. 9. Os. vii. 6. Jer. ix. 3. The bow of Jonathan was not such, 2 K. i. 22. C. — A bad bow misses the aim, or breaking, wounds the person who uses it. M. — These people hurt themselves by their treachery. W.
*H They provoked him to anger on their hills: and moved him to jealousy with their graven things.
Ver. 58. Hills. The high places, in which they imitated the pagans, and which brought on their ruin. Lev. xxvi. 30. With so much difficulty are people taught to serve God in spirit and truth. They foolishly imagined that they would be nearer the gods. Bert. — Things. Prot. "images." They have not forgotten to insert this word as usual, to make the ignorant believe that all images are forbidden! H.
*H God heard, and despised them, and he reduced Israel exceedingly as it were to nothing.
Ver. 59. Heard. So he did the crimes of Sodom. Gen. xviii. 20. C. — Reduced. Heb. "abhorred exceedingly several in Israel." H. — The people were not exterminated; but greatly reduced in the time of the judges. W.
* Footnotes
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*
1_Kings
4:4
So the people sent to Silo, and they brought from thence the ark of the covenant of the Lord of hosts, sitting upon the cherubims: and the two sons of Heli, Ophni and Phinees, were with the ark of the covenant of God.
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*
Jeremias
7:12
Go ye to my place in Silo, where my name dwelt from the beginning: and see what I did to it for the wickedness of my people Israel:
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*
Jeremias
26:6
I will make this house like Silo: and I will make this city a curse to all the nations of the earth.
*H And he put away the tabernacle of Silo, his tabernacle where he dwelt among men.
Ver. 60. Silo. Where it had remained about 350 years, (Bert.) before the ark was removed, never to be replaced there. H. — The tabernacle was afterwards at Nobe, and at Gabaon; whence it was probably removed to the treasury of the temple, (C.) and was hidden by Jeremias, 2 Mac. i. Jos. xviii. 1. Bert. — God gave his oracles more particularly where the ark, (W.) or the tabernacle, was found. H.
*H And he delivered their strength into captivity: and their beauty into the hands of the enemy.
Ver. 61. Their. Heb. "his." Houb. — The ark was an earnest of God's protection, (H.) and the glory of Israel, 1 K. iv. 21.
*H And he shut up his people under the sword: and he despised his inheritance.
Ver. 62. Sword. So that they could not escape. — Despised. Heb. hithhabar,is rendered distulit by S. Jerom, (v. 21. 59. C.) or non distulit, "he did not delay" to punish, as Erasmus reads. H.
*H Fire consumed their young men: and their maidens were not lamented.
Ver. 63. Fire of God's indignation, (M. W.) or of war. — Lamented. S. Jer. "its virgins no one bewailed." H. — He seems to have read éullu, with the Sept. Others translate, (Bert.) "did not mourn," though they were now deprived of the hopes of marrying, (C.) or "the virgins were not praised" in the canticles used at the marriage-feast, (Chal. &c.) non epithalamio celebratæ sunt, (Mont.) or "married." Pagnin. H. — There was no time to bewail the death of the young men, or the captivity of the women. C. — Each one was too solicitous for his own safety. H.
*H Their priests fell by the sword: and their widows did not mourn.
Ver. 64. Priests. Ophni and Phinees, (1 K. iv. 11. C.) the origin of this calamity, (H.) and the high priest himself broke his neck. W. — Mourn, plorabantur, intimates rather that the people did not mourn for him. But the Heb. has this meaning also, fleverunt, (Mont.) sunt fletæ. S. Jer. H. — The widow of Phinees died on hearing the sad news; and Eusebius seems to think that grief killed Ophni's widow likewise. C.
*H And the Lord was awaked as one out of sleep, and like a mighty man that hath been surfeited with wine.
Ver. 65. Surfeited. S. Jerom, Chal. &c. agree in this sense. But Heb. may admit another, not quite so harsh, (C.) "like a hero who shouts for (Mont.) or sing after wine;" (H.) διαλαλων εξ οινου, "rendered talkative by wine." Sym. — God allowed the Philistines to prosper for a time; but, at last, he covered them with ignominy. H. — We must reflect that the Oriental languages are bolder in their expressions than ours, and that this is simply a comparison, not more astonishing than that used by our Saviour, when he says that he will come like a thief in the night. Bert. — If the Spirit of God had not consecrated such comparisons, no one durst have used them. S. Aug. — God rose to punish the infidels, and to preserve his Church. W. — The psalmist speaks of him as of a man invigorated by wine, and filling all with confusion. M.
*H And he smote his enemies on the hinder parts: he put them to an everlasting reproach.
Ver. 66. Parts. As they were fleeing, (Bert.) or with emerods. Chal. &c. C. 1 K. v. 10.
*H And he rejected the tabernacle of Joseph: and chose not the tribe of Ephraim:
Ver. 67. Ephraim. Who had been preferred before his elder brother, and yet proved the most inclined to idolatry, v. 9. H. — This tribe was deprived first of the ark, and then of the tabernacle, which were its greatest glory, and this strongly indicated the divine displeasure. C.
*H But he chose the tribe of Juda, mount Sion which he loved.
Ver. 68. Sion. The ark was removed from Cariathiarim, in the tribe of Juda, to the house of Obededom, for three months, and afterwards to the palace or tabernacle on Sion, (H.) which God had probably chosen for its fixed abode, towards the beginning of David's reign. C.
*H And he built his sanctuary as of unicorns, in the land which he founded for ever.
Ver. 69. As of unicorns. That is, firm and strong, like the horn of the unicorn. This is one of the chief of the propositions of this psalm, fore-shewing the firm establishment of the one, true, and everlasting sanctuary of God, in his Church. Ch. M. — It was preserved before Christ, and will remain till the end of time. W. — The temple was not built by David: but the spot was consecrated for it, (2 K. xxiv.) and the ark was placed on Sion; which was the land which he had founded for ever for this purpose. Heb. ramim, means "unicorns, (Chal. S. Jer.) heights, (Mont.) palaces," (Pagn.) &c. Santificium and sanctuarium, have the same import. H. — In the land. Heb. "as the land." Sept. have read b for c, as well; (Bert.) and it is observable that Montanus translates the latter, though the former occur in the Heb. text below, edit. 1632: so easily may these letters be confounded! H. — The temple was to have the same stability as the earth, and was but one, like the horn of the unicorn, which is most solid and beautiful. C. — Yet this could not be understood of the material temple, which was the most magnificent structure in the world. It was fulfilled in the Church of Jesus Christ, who is also the true David, v. 72. H. — The crowning of David, who was his figure, was a great blessing to Israel. W.
*H And he chose his servant David, and took him from the flocks of sheep: he brought him from following the ewes great with young,
Ver. 70. Young. Heb. also, "giving milk." David was actually with his father's flocks, when he was sent for by Samuel. Saul was also engaged in the pursuits of a country life when he was chosen king: and it would indeed have been difficult to find people of another description among the Israelites, as all followed some business. Crœsus observed that he first of his race (Gyges) obtained his liberty and the throne at the same time, as he had kept the flocks of the preceding king. Xenoph. vii.
*H And he fed them in the innocence of his heart: and conducted them by the skilfulness of his hands.
Ver. 72. Skilfulness. Lit. "intelligences." Plural words are used to express the greatness of the thing. David was very upright and intelligent. H. — This enhances the ingratitude of Ephraim, &c. who divided the kingdom. C. — Yet David had fallen into some grievous mistakes, so that this can only belong strictly to Jesus Christ, who is the good shepherd, without sin. Bert. — He has here detailed what may serve to illustrate the law and the gospel, and may fill us either with confidence or with alarm. H. — We are astonished at the repeated infidelities of the Israelites. But if three millions of Christians were placed in the same circumstances, would they behave better? Bert.