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*H Unto the end, destroy not, for David for an inscription of a title, when Saul sent and watched his house to kill him. [1 Kings 19.]
Ver. 1. Watched. Heb. "they (the guards) watched." The psalm relates also to the resurrection of Christ, and vocation of the Gentiles, (Bert.) as well as to the reprobation, and future conversion of the Jews. It seems to be most applicable to the times of Esdras and Nehemias: (2 Esd. iv. 1. and vi. 1.) one of whom may have composed it. C. — But this is only a conjecture, (Bert.) and Saul's emissaries may be styled Gentiles, (M.) because they imitated their manners. H. — Saul sent repeatedly, and went himself to attack David. He gave him Michol with the same design. W. — But God turned her heart another way. H.
*H For behold they have caught my soul: the mighty have rushed in upon me:
Ver. 4. Caught. Heb. "laid snares for." Sept. "hunted." The enemy wished eagerly to take David, or Nehemias, (H. C.) and they seemed to have so surrounded the former, as to be sure of him. W.
*H Neither is it my iniquity, nor my sin, O Lord: without iniquity have I run, and directed my steps.
Ver. 5. I ran. Heb. "they," &c. But the Sept. would not have made such a mistake, (Bert.) and the Heb. appears to be incorrect, though we may understand "without iniquity in me, they have run." C. — I gave them no offence. W. — All this may be well explained of Jesus Christ, who alone could use these expressions with propriety, being without sin.
*H Rise up thou to meet me, and behold: even thou, O Lord, the God of hosts, the God of Israel. Attend to visit all the nations: have no mercy on all them that work iniquity.
Ver. 6. No mercy. Nehemias uses the like prophetic threats, 2 Esd. iv. 5. C. — "Every sin must be punished, either by the penitent, or by an avenging God." The prophet supposes that his enemies died impenitent. S. Aug. — When the gospel was first preached, God visited the world with various afflictions, to make people enter into themselves. Euseb. — The prophet prays that God would visit all nations with peace, and punish obstinate persecutors of the Catholic Church. W.
*H They shall return at evening, and shall suffer hunger like dogs: and shall go round about the city.
Ver. 7. Evening, when they came to take David. But, out of regard for Michol, they providentially waited till he had escaped, 2 K. xix. H. — Nehemias was obliged to watch continually, 2 Esd. iv. 11, 23. C. — The Jews will embrace the faith at the end of the world, (S. Aug.) or they will be destroyed (S. Hil.) or banished by Titus and Adrian (A.D. 137); the latter of whom forbade them even to look at Jerusalem from an eminence. They could not enter it in the time of Euseb. (Ps. xlviii.) and S. Jer. Soph. 1. — They have a hunger for God's word, of which they have lost the true sense. S. Athan. — Persecutors are never satiated, though they labour to destroy, all their lives. W. — They allow themselves no rest. M.
*H Behold they shall speak with their mouth, and a sword is in their lips: for who, say they, hath heard us?
Ver. 8. Lips. They seek my ruin, 2 Esd. iv. 2. &c. — Heard. Thus they deny Providence, Ps. (Heb.) x. 11. C. — This thought and the occasion of sin have produced much wickedness. "Whithersoever thou goest, thou art seen by Jesus Christ, who made, redeemed, and died for thee." S. Aug. Ser. 161. — A serious consideration of God's presence is the best preservative. Bert. — The wicked devise all sorts of cruelty, as if there were no God. W.
*H But thou, O Lord, shalt laugh at them: thou shalt bring all the nations to nothing.
Ver. 9. Laugh. Permitting them to become ridiculous. C.
*H I will keep my strength to thee: for thou art my protector:
Ver. 10. My. Heb. "his," which seems incorrect. Chal. (C.) and S. Jerom agree with the Vulg. Houbigant would also substitute, "My strength, I will sing to thee," which affords a better sense, v. 17. Bert. — Yet our version is very plain; I will make all my powers serve thee, and acknowledge that all comes from thee. H. — Such was the admirable humility of Nehemias, who never assumed any glory to himself. C. — David and all just men entertain the same sentiments. We are here assured (H.) that the Church and some virtuous souls will persevere, by God's grace. W.
* Summa
*S Part 4, Ques 15, Article 9
[III, Q. 15, Art. 9]
Whether There Was Anger in Christ?
Objection 1: It would seem that there was no anger in Christ. For it is written (James 1:20): "The anger of man worketh not the justice of God." Now whatever was in Christ pertained to the justice of God, since of Him it is written (1 Cor. 1:30): "For He [Vulg.: 'Who'] of God is made unto us . . . justice." Therefore it seems that there was no anger in Christ.
Obj. 2: Further, anger is opposed to meekness, as is plain from _Ethic._ iv, 5. But Christ was most meek. Therefore there was no anger in Him.
Obj. 3: Further, Gregory says (Moral. v, 45) that "anger that comes of evil blinds the eye of the mind, but anger that comes of zeal disturbs it." Now the mind's eye in Christ was neither blinded nor disturbed. Therefore in Christ there was neither sinful anger nor zealous anger.
_On the contrary,_ It is written (John 2:17) that the words of Ps. 58:10, "the zeal of Thy house hath eaten me up," were fulfilled in Him.
_I answer that,_ As was said in the Second Part (I-II, Q. 46, A. 3, ad 3, and II-II, Q. 158, A. 2, ad 3), anger is an effect of sorrow. For when sorrow is inflicted upon someone, there arises within him a desire of the sensitive appetite to repel this injury brought upon himself or others. Hence anger is a passion composed of sorrow and the desire of revenge. Now it was said (A. 6) that sorrow could be in Christ. As to the desire of revenge it is sometimes with sin, i.e. when anyone seeks revenge beyond the order of reason: and in this way anger could not be in Christ, for this kind of anger is sinful. Sometimes, however, this desire is without sin--nay, is praiseworthy, e.g. when anyone seeks revenge according to justice, and this is zealous anger. For Augustine says (on John 2:17) that "he is eaten up by zeal for the house of God, who seeks to better whatever He sees to be evil in it, and if he cannot right it, bears with it and sighs." Such was the anger that was in Christ.
Reply Obj. 1: As Gregory says (Moral. v), anger is in man in two ways--sometimes it forestalls reason, and causes it to operate, and in this way it is properly said to work, for operations are attributed to the principal agent. It is in this way that we must understand that "the anger of man worketh not the justice of God." Sometimes anger follows reason, and is, as it were, its instrument, and then the operation, which pertains to justice, is not attributed to anger but to reason.
Reply Obj. 2: It is the anger which outsteps the bounds of reason that is opposed to meekness, and not the anger which is controlled and brought within its proper bounds by reason, for meekness holds the mean in anger.
Reply Obj. 3: In us the natural order is that the soul's powers mutually impede each other, i.e. if the operation of one power is intense, the operation of the other is weakened. This is the reason why any movement whatsoever of anger, even if it be tempered by reason, dims the mind's eye of him who contemplates. But in Christ, by control of the Divine power, "every faculty was allowed to do what was proper to it," and one power was not impeded by another. Hence, as the joy of His mind in contemplation did not impede the sorrow or pain of the inferior part, so, conversely, the passions of the inferior part no-wise impeded the act of reason. _______________________
TENTH
*H My God, his mercy shall prevent me.
Ver. 11. His mercy. Prot. "the God of my." Yet the text has "his;" i and v are easily confounded. The Keri here allows "my," which Pagnin translates. S. Jer. "the mercy of my God;" (H.) or "my God, my mercy." Ep. ad. Sun. C. — All comes to the same end. These words are most applicable to Jesus Christ. Bert.
* Summa
*S Part 2, Ques 111, Article 3
[I-II, Q. 111, Art. 3]
Whether Grace Is Fittingly Divided into Prevenient and Subsequent Grace?
Objection 1: It would seem that grace is not fittingly divided into prevenient and subsequent. For grace is an effect of the Divine love. But God's love is never subsequent, but always prevenient, according to 1 John 4:10: "Not as though we had loved God, but because He hath first loved us." Therefore grace ought not to be divided into prevenient and subsequent.
Obj. 2: Further, there is but one sanctifying grace in man, since it is sufficient, according to 2 Cor. 12:9: "My grace is sufficient for thee." But the same thing cannot be before and after. Therefore grace is not fittingly divided into prevenient and subsequent.
Obj. 3: Further, grace is known by its effects. Now there are an infinite number of effects--one preceding another. Hence if with regard to these, grace must be divided into prevenient and subsequent, it would seem that there are infinite species of grace. Now no art takes note of the infinite in number. Hence grace is not fittingly divided into prevenient and subsequent.
_On the contrary,_ God's grace is the outcome of His mercy. Now both are said in Ps. 58:11: "His mercy shall prevent me," and again, Ps. 22:6: "Thy mercy will follow me." Therefore grace is fittingly divided into prevenient and subsequent.
_I answer that,_ As grace is divided into operating and cooperating, with regard to its diverse effects, so also is it divided into prevenient and subsequent, howsoever we consider grace. Now there are five effects of grace in us: of these, the first is, to heal the soul; the second, to desire good; the third, to carry into effect the good proposed; the fourth, to persevere in good; the fifth, to reach glory. And hence grace, inasmuch as it causes the first effect in us, is called prevenient with respect to the second, and inasmuch as it causes the second, it is called subsequent with respect to the first effect. And as one effect is posterior to this effect, and prior to that, so may grace be called prevenient and subsequent on account of the same effect viewed relatively to divers others. And this is what Augustine says (De Natura et Gratia xxxi): "It is prevenient, inasmuch as it heals, and subsequent, inasmuch as, being healed, we are strengthened; it is prevenient, inasmuch as we are called, and subsequent, inasmuch as we are glorified."
Reply Obj. 1: God's love signifies something eternal; and hence can never be called anything but prevenient. But grace signifies a temporal effect, which can precede and follow another; and thus grace may be both prevenient and subsequent.
Reply Obj. 2: The division into prevenient and subsequent grace does not divide grace in its essence, but only in its effects, as was already said of operating and cooperating grace. For subsequent grace, inasmuch as it pertains to glory, is not numerically distinct from prevenient grace whereby we are at present justified. For even as the charity of the earth is not voided in heaven, so must the same be said of the light of grace, since the notion of neither implies imperfection.
Reply Obj. 3: Although the effects of grace may be infinite in number, even as human acts are infinite, nevertheless all are reduced to some of a determinate species, and moreover all coincide in this--that one precedes another. ________________________
FOURTH
*H God shall let me see over my enemies: slay them not, lest at any time my people forget. Scatter them by thy power; and bring them down, O Lord, my protector:
Ver. 12. Over. S. Jer. "my spies." H. — Forget. Let them suffer a long time, (M.) that their punishment may be a greater warning. The ancients read, "thy law," instead of people, and apply this to the Jews, (C.) who still preserve the law, and bear witness throughout the world that the prophecies were not a fabrication of Christians. H. — Their exemplary chastisement and continuance, may serve to caution all not to follow their example. Judæi testes iniquitatis suæ et veritatis nostræ. S. Aug. Euseb. — "If all the Jews had been converted, we should have had only suspicious witnesses; and if all had been exterminated, we hould have had none." God permits our spiritual adversaries to remain for our trial, (Tert.) that we may not forget ourselves in prosperity. W. — We may also translate Al, "O God, (as well as not) slay them, that they may attack my people no more;" (see 2 Esd. iv. 4.) for what reason could Nehemias have to beg that they might be spared? C. — God might have some. H.
*H For the sin of their mouth, and the word of their lips: and let them be taken in their pride. And for their cursing and lying they shall be talked of,
Ver. 13. For, is not expressed. Lit. "bring down...the sign," &c. Let not their haughty speeches take effect, or escape punishment. The imprecations of the Jews against themselves, (H.) and against Christ, have brought on their destruction. S. Aug. — Thus nothing need be supplied. — Of. Heb. "shall relate;" which has little sense. Laying aside the points, it may have the meaning of the Vulg. This passage can hardly be applicable to David's persecutors, though it might predict the disasters of Saul. It alludes more to the enemies of Christ, (Bert.) who called down his blood upon themselves, (Mat. xxvii. 25.) and most falsely accused Him. C. — Hence they are become the reproach of men, and are no longer a people. They behold the reign of Christ propagated throughout the world, (v. 16. H.) while they are wandering about and despised. They once would not serve; boasting that they were children of Abraham. Jo. viii. M.
*H When they are consumed: when they are consumed by thy wrath, and they shall be no more. And they shall know that God will rule Jacob, and all the ends of the earth.
Ver. 14. Consumed. At the destruction of Jerusalem, or for opposing Nehemias, 2 Esd. vi. 16. — Earth. The Jews who were preordained to life, embraced the gospel. C. — How can those know, who are no more? Their condition will be worse than annihilation. They will exist in hell, though no more visible to us. Bert. — They will know the truth, when it is too late; and when they are on the point of plunging into the abyss. The measure of their crimes being full, they shall be accused and punished. W.
*H They shall return at evening and shall suffer hunger like dogs: and shall go round about the city.
Ver. 15. City. This is a sort of chorus, v. 7. S. Jer. and Prot. "Let them bark." H. — It insinuates, that the attacks of the enemies of Nehemias, (C.) David, and Christ, were unceasing. H.
*H They shall be scattered abroad to eat, and shall murmur if they be not filled.
Ver. 16. Murmur. Heb. also, "shall tarry all night." Prot. "grudge." H. — Finding no oil for their lamps, they will repent like Judas, and blaspheme in hell. W.
*H But I will sing thy strength: and will extol thy mercy in the morning. For thou art become my support, and my refuge, in the day of my trouble.
Ver. 17. Morning. With earnestness, (H.) I will fulfil this duty (C.) at the resurrection, (W.) in the morning of a glorious immortality. M.
*H Unto thee, O my helper, will I sing, for thou art God my defence: my God my mercy.
Ver. 18. Helper. S. Jer. "my strength," virtutem meam tibi cantabo, v. 10. I will sing, that all I have comes from thy pure mercy. H.