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*H A gradual canticle. IN my trouble I cried to the Lord: and he heard me.
Ver. 1. A gradual canticle. The following psalms, in number fifteen, are called gradual psalms or canticles, from the word gradus, signifying steps, ascensions, or degrees; either because they were appointed to be sung on the fifteen steps, by which the people ascended to the temple; or that in the singing of them the voice was to be raised by certain steps or ascensions: or that they were to be sung by the people returning from their captivity, and ascending to Jerusalem, which was seated amongst mountains. The holy Fathers, in a mystical sense, understand these steps, or ascensions, of the degrees by which Christians spiritually ascend to virtue and perfection; and to the true temple of God in the heavenly Jerusalem. Ch. — Both these last interpretations seem more plausible and literal, as given by S. Chrysostom, &c. Bert. — The allusion to the steps of the temple (Ezec. xl.) is very uncertain, as well as the raising of the voice in higher notes during each psalm. C. — They might be sung on a pulpit, 2 Esd. ix. 4. and 2 Par. xx. 19. M. — The authors seem to have lived at the close of the captivity, (C.) though David might well compose these canticles during some of his trials, or foreseeing this event. Bert. — They contain a consoling assurance of mankind's redemption, prefigured by the liberation of the Jews, and also that the power and fury of persecutors shall cease. W. — Shir, hamahaloth, may denote a very excellent canticle. Jun. Muis. H. — Trouble. No time is more proper for prayer. S. Chrys. C. — Heard. I am encouraged by past experience to hope for redress. W.
*H O Lord, deliver my soul from wicked lips, and a deceitful tongue.
Ver. 2. Tongue. From the Babylonians, who seek to delude me, (C.) and from detraction, which is most dangerous. W.
*H What shall be given to thee, or what shall be added to thee, to a deceitful tongue?
Ver. 3. Added. This is an usual form of denouncing vengeance. Ruth i. 17. The Babylonians are threatened with God's judgments, v. 4. Some place these words in the mouth of God, answering the captives. How shall you be screened from the shafts of detraction? Fear not. The sharp, &c. C. — What punishment is great enough for this sin? W.
*H The sharp arrows of the mighty, with coals that lay waste.
Ver. 4. Waste. Heb. "of juniper" or thorn trees. Job xxx. 4. The former is said to retain its heat a long time, and the latter is easily inflamed. Ps. cxvii. 12. Such fiery weapons have been often used. Ps. vii. 14. and lxxv. 3.
*H Woe is me, that my sojourning is prolonged! I have dwelt with the inhabitants of Cedar:
Ver. 5. Is prolonged. Heb. "is Meshec." H. — But Houbigant rejects this as a place unknown; and the word may have the former signification, given by the Sept. and S. Jerom. C. Bert. — Moses speaks of Meshec, (Gen. x. 2.) or of the mountains separating Cholcis from Armenia, where the Jews might be dispersed, (4 K. xvii. 23. and 1 Esd. ii. 59. and viii. 15.) as well as in Cedar, or Arabia Petrea, (Is. xlii. 11.) where the Saracens afterwards inhabited, according to S. Jerom. (Loc. Heb.) C. — Inhabitants. Heb. "tents," in which the people chiefly dwelt. Bert. — From Cedar, the son of Ismael, sprung Mahomet, whose tyranny has been long felt. Cedar denotes the "darkness" of sin and error. The Jews bewailed their absence from the temple, and Christians their being unable to meet for the divine worship, and their banishment (W.) from heaven. S. Chrys.
* Summa
*S Part 3, Ques 28, Article 2
[II-II, Q. 28, Art. 2]
Whether the Spiritual Joy, Which Results from Charity, Is Compatible with an Admixture of Sorrow?
Objection 1: It would seem that the spiritual joy that results from charity is compatible with an admixture of sorrow. For it belongs to charity to rejoice in our neighbor's good, according to 1 Cor. 13:4, 6: "Charity . . . rejoiceth not in iniquity, but rejoiceth with the truth." But this joy is compatible with an admixture of sorrow, according to Rom. 12:15: "Rejoice with them that rejoice, weep with them that weep." Therefore the spiritual joy of charity is compatible with an admixture of sorrow.
Obj. 2: Further, according to Gregory (Hom. in Evang. xxxiv), "penance consists in deploring past sins, and in not committing again those we have deplored." But there is no true penance without charity. Therefore the joy of charity has an admixture of sorrow.
Obj. 3: Further, it is through charity that man desires to be with Christ according to Phil. 1:23: "Having a desire to be dissolved and to be with Christ." Now this desire gives rise, in man, to a certain sadness, according to Ps. 119:5: "Woe is me that my sojourning is prolonged!" Therefore the joy of charity admits of a seasoning of sorrow.
_On the contrary,_ The joy of charity is joy about the Divine wisdom. Now such like joy has no admixture of sorrow, according to Wis. 8:16: "Her conversation hath no bitterness." Therefore the joy of charity is incompatible with an admixture of sorrow.
_I answer that,_ As stated above (A. 1, ad 3), a twofold joy in God arises from charity. One, the more excellent, is proper to charity; and with this joy we rejoice in the Divine good considered in itself. This joy of charity is incompatible with an admixture of sorrow, even as the good which is its object is incompatible with any admixture of evil: hence the Apostle says (Phil. 4:4): "Rejoice in the Lord always."
The other is the joy of charity whereby we rejoice in the Divine good as participated by us. This participation can be hindered by anything contrary to it, wherefore, in this respect, the joy of charity is compatible with an admixture of sorrow, in so far as a man grieves for that which hinders the participation of the Divine good, either in us or in our neighbor, whom we love as ourselves.
Reply Obj. 1: Our neighbor does not weep save on account of some evil. Now every evil implies lack of participation in the sovereign good: hence charity makes us weep with our neighbor in so far as he is hindered from participating in the Divine good.
Reply Obj. 2: Our sins divide between us and God, according to Isa. 59:2; wherefore this is the reason why we grieve for our past sins, or for those of others, in so far as they hinder us from participating in the Divine good.
Reply Obj. 3: Although in this unhappy abode we participate, after a fashion, in the Divine good, by knowledge and love, yet the unhappiness of this life is an obstacle to a perfect participation in the Divine good: hence this very sorrow, whereby a man grieves for the delay of glory, is connected with the hindrance to a participation of the Divine good. _______________________
THIRD
*H With them that hated peace I was peaceable: when I spoke to them they fought against me without cause.
Ver. 7. Peaceable. Heb. "I spoke peaceable, and they warlike things. S. Jer. — Lit. "I was peace, and when I spoke, they flew to war." H. — Cause. This is easily understood from the context, (Bert.) though not expressed in the original. H.