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*H When the en of Ziph had come and said to Saul: Is not David hidden with us? [1 Kings 23.19]
Ver. 2. Ziph lay to the south of Juda. H. — David was rescued from the most imminent danger, by an irruption of the Philistines. He then composed this canticle, expressing his sentiments in danger, and his gratitude to God. C. — It may also be used by any person in distress. W. — The Church orders it to be said by her ministers at Prime, that they may be protected from all their spiritual enemies. Bert. — The Fathers apply it to Jesus Christ, (S. Hil.) or to his persecuted members. S. Aug.
*H Save me, O God, by thy name, and judge me in thy strength.
Ver. 3. Name, which is a strong tower, (Prov. xviii. 10. C.) event thyself. Hence it is so criminal to take it in vain. Bert. — Judge. Ancient psalters have, "deliver." Saul and the Zipheans persecute me unjustly. I commit my cause to thee. H. — Defend me for the justice of my cause. W.
*H For strangers have risen up against me; and the mighty have sought after my soul: and they have not set God before their eyes.
Ver. 5. Strangers. Barbarous, (W.) enemies, though of the same tribe. C. — Hostis dicebatur quem nunc peregrinum dicimus. Cic. Off. i. — The devil and our passions, as well as the world, are such to us. Bert.
*H For behold God is my helper: and the Lord is the protector of my soul.
Ver. 6. Behold. He admires how God delivered him, though Saul seemed to have only one step more to take. Jesus Christ was secure amid the persecutions of the Jews, till he was pleased to deliver himself up. Jo. x. 18. C.
*H Turn back the evils upon my enemies; and cut them off in thy truth.
Ver. 7. Truth. To fulfil thy promises. H. — He foretells their destruction.
*H I will freely sacrifice to thee, and will give praise, O God, to thy name: because it is good:
Ver. 8. Freely, without being commanded. W. M. Lev. iii. 1. — Jesus Christ was offered, because he would. Is. liii. 7. Jo. x. 17. S. Jer. — Good, so to do, (D.) or sweet in itself. Ps. li. 11. C.
* Summa
*S Part 4, Ques 85, Article 4
[III, Q. 85, Art. 4]
Whether the Will Is Properly the Subject of Penance?
Objection 1: It would seem that the subject of penance is not properly the will. For penance is a species of sorrow. But sorrow is in the concupiscible part, even as joy is. Therefore penance is in the concupiscible faculty.
Obj. 2: Further, penance is a kind of vengeance, as Augustine states in _De Poenitentia_ [*De vera et falsa Poenitentia, the authorship of which is unknown]. But vengeance seems to regard the irascible faculty, since anger is the desire for vengeance. Therefore it seems that penance is in the irascible part.
Obj. 3: Further, the past is the proper object of the memory, according to the Philosopher (De Memoria i). Now penance regards the past, as stated above (A. 1, ad 2, ad 3). Therefore penance is subjected in the memory.
Obj. 4: Further, nothing acts where it is not. Now penance removes sin from all the powers of the soul. Therefore penance is in every power of the soul, and not only in the will.
_On the contrary,_ Penance is a kind of sacrifice, according to Ps. 50:19: "A sacrifice to God is an afflicted spirit." But to offer a sacrifice is an act of the will, according to Ps. 53:8: "I will freely sacrifice to Thee." Therefore penance is in the will.
_I answer that,_ We can speak of penance in two ways: first, in so far as it is a passion, and thus, since it is a kind of sorrow, it is in the concupiscible part as its subject; secondly, in so far as it is a virtue, and thus, as stated above (A. 3), it is a species of justice. Now justice, as stated in the Second Part (I-II, Q. 56, A. 6), is subjected in the rational appetite which is the will. Therefore it is evident that penance, in so far as it is a virtue, is subjected in the will, and its proper act is the purpose of amending what was committed against God.
Reply Obj. 1: This argument considers penance as a passion.
Reply Obj. 2: To desire vengeance on another, through passion, belongs to the irascible appetite, but to desire or take vengeance on oneself or on another, through reason, belongs to the will.
Reply Obj. 3: The memory is a power that apprehends the past. But penance belongs not to the apprehensive but to the appetitive power, which presupposes an act of the apprehension. Wherefore penance is not in the memory, but presupposes it.
Reply Obj. 4: The will, as stated above (I, Q. 82, A. 4; I-II, Q. 9, A. 1), moves all the other powers of the soul; so that it is not unreasonable for penance to be subjected in the will, and to produce an effect in each power of the soul. _______________________
FIFTH
*H For thou hast delivered me out of all trouble: and my eye hath looked down upon my enemies.
Ver. 9. Enemies, from the hill which divided the armies. I saw them retire, (H.) and in security beheld their chastisement. M.