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*H Unto the end, corrupt not, a psalm of a canticle for Asaph.
Ver. 1. Corrupt not. 'Tis believed to have been the beginning of some ode or hymn, to the tune of which this psalm was to be sung. S. Aug. and other Fathers, take it to be an admonition of the Spirit of God, not to faint, or fail in our hope; but to persevere with constancy in good: because God will not fail in his due time, to render to every man according to his works. Ch. — Sym. has, "concerning incorruption," (H.) whence some have explained the psalm of the general resurrection. Euseb. — The Chaldee refers it to David, praying that the angel would cease to destroy, (2 K. xxiv.) while others suppose that he forbids Abisai to hurt Saul. 1 K. xxvi. 9. S. Jer. — This and similar difficult terms might resemble the anthems of Church music. Geneb. Bert. Ps. lvi. — The psalm is a sequel to the former, (C.) or a moral instruction, given by the Son of God, (v. 3.) after the author had admonished us to attend, and place ourselves in his presence. It is not necessary to suppose that it is written in the form of a dialogue. Bert.
*H We will praise thee, O God: we will praise, and we will call upon thy name. We will relate thy wondrous works:
Ver. 2. Praise. The repetition shews the certainty of the event. Christ and his apostles, who sit as judges, praise the ways of Providence. W. — Heb. is more obscure. C.
*H When I shall take a time, I will judge justices.
Ver. 3. When I shall take a time. In proper times: particularly at the last day, when the earth shall melt away at the presence of the great judge: the same who originally laid the foundations of it, and, as it were, established its pillars. Ch. W. — This is God's answer to the longer prayer of Asaph, in the preceding psalm, which is here concluded. C. — A time. Heb. Mohed, "congregation." Sym. — When I shall have delivered my people. Theod. — Justices. With the utmost rigour I will punish Babylon. C. — No mere creature knows the time of the general judgment, as Christ, the sovereign judge, does. W. — Then the just themselves will tremble. H.
*H The earth is melted, and all that dwell therein: I have established the pillars thereof.
Ver. 4. Melted. Sym. and Houbig. "is strengthened." H. — After the last fire the earth shall remain, though changed in quality. W. 2 Pet. iii. 10. — God destroys and establishes kingdoms. C.
*H I said to the wicked: Do not act wickedly: and to the sinners: Lift not up the horn.
Ver. 5. Wickedly. This is an epitome of Christian doctrine. W. — God had severely punished Nabuchodonosor, Baltassar, and the priests of Bel. Yet the people would not attend to these salutary admonitions. — Horn. By pride, (W.) which is the origin of all evil, (H.) and an offence pardoned by God with the greatest difficulty.
*H Lift not up your horn on high: speak not iniquity against God.
Ver. 6. God. Heb. tsavvar means, "neck." But the Sept. have not seen the a, and translate against God. Lit. "the rock," which is one of his titles; (Bert.) and this seems preferable to "speak not with a stiff neck;" (C.) or "with the old neck:" (S. Jer.) though this sense is not contemptible, as the sinner's wonted pride rises against God. H.
* Summa
*S Part 3, Ques 13, Article 3
[II-II, Q. 13, Art. 3]
Whether the Sin of Blasphemy Is the Greatest Sin?
Objection 1: It would seem that the sin of blasphemy is not the greatest sin. For, according to Augustine (Enchiridion xii), a thing is said to be evil because it does harm. Now the sin of murder, since it destroys a man's life, does more harm than the sin of blasphemy, which can do no harm to God. Therefore the sin of murder is more grievous than that of blasphemy.
Obj. 2: Further, a perjurer calls upon God to witness to a falsehood, and thus seems to assert that God is false. But not every blasphemer goes so far as to say that God is false. Therefore perjury is a more grievous sin than blasphemy.
Obj. 3: Further, on Ps. 74:6, "Lift not up your horn on high," a gloss says: "To excuse oneself for sin is the greatest sin of all." Therefore blasphemy is not the greatest sin.
_On the contrary,_ On Isa. 18:2, "To a terrible people," etc. a gloss says: "In comparison with blasphemy, every sin is slight."
_I answer that,_ As stated above (A. 1), blasphemy is opposed to the confession of faith, so that it contains the gravity of unbelief: while the sin is aggravated if the will's detestation is added thereto, and yet more, if it breaks out into words, even as love and confession add to the praise of faith.
Therefore, since, as stated above (Q. 10, A. 3), unbelief is the greatest of sins in respect of its genus, it follows that blasphemy also is a very great sin, through belonging to the same genus as unbelief and being an aggravated form of that sin.
Reply Obj. 1: If we compare murder and blasphemy as regards the objects of those sins, it is clear that blasphemy, which is a sin committed directly against God, is more grave than murder, which is a sin against one's neighbor. On the other hand, if we compare them in respect of the harm wrought by them, murder is the graver sin, for murder does more harm to one's neighbor, than blasphemy does to God. Since, however, the gravity of a sin depends on the intention of the evil will, rather than on the effect of the deed, as was shown above (I-II, Q. 73, A. 8), it follows that, as the blasphemer intends to do harm to God's honor, absolutely speaking, he sins more grievously that the murderer. Nevertheless murder takes precedence, as to punishment, among sins committed against our neighbor.
Reply Obj. 2: A gloss on the words, "Let . . . blasphemy be put away from you" (Eph. 4:31) says: "Blasphemy is worse than perjury." The reason is that the perjurer does not say or think something false about God, as the blasphemer does: but he calls God to witness to a falsehood, not that he deems God a false witness, but in the hope, as it were, that God will not testify to the matter by some evident sign.
Reply Obj. 3: To excuse oneself for sin is a circumstance that aggravates every sin, even blasphemy itself: and it is called the most grievous sin, for as much as it makes every sin more grievous. _______________________
FOURTH
*H For neither from the east, nor from the west, nor from the desert hills:
Ver. 7. Hills. Heb. harim, may also be considered as the nom. case; "not from the south are there heights" to which they may flee for succour. H. — Yet most of the ancients agree with us; though is there "refuge," must then be supplied. Bert. — None would be able to screen the Babylonians. Jer. xxv. 15. 26. — Take the cup of the wine of his fury...The king of Sesac (Babylon) shall drink after them. H. — The cup is so great that all shall taste, and the last will have the most bitter portion. C.
*H For in the hand of the Lord there is a cup of strong wine full of mixture. And he hath poured it out from this to that: but the dregs thereof are not emptied: all the sinners of the earth shall drink.
Ver. 9. Drink. The just themselves shall suffer something. But their part will be comparatively the clear wine, while sinners shall have the dregs. Many suppose that God holds in his had two cups, which he mixes according to each one's deserts. So the Sept. Syr. S. Aug. &c. seem to intimate. Jupiter is thus represented with two barrels of goods and evils near his throne. Iliad xxiv. — But most interpreters suppose that only one chalice is here specified, filled with red wine, the sediment being reserved for sinners, though it was usually thrown away at feasts. Wine was mixed with water in those hot countries. C. — Yet here the mixture is of a different nature. H. — Fire, (Ps. x. 7. M.) gall, brimestone, &c. compose the bitter chalice of the damned, who will never arrive at the term of their inexpressible misery. In this life, sinners are frequently punished: but their sufferings do not end here. They shall experience a variety of torments in heat and cold. Job xxiv. W. Apoc. xiv. 10. Is. li. 17. Ezec. xxiii. 34.
*H But I will declare for ever: I will sing to the God of Jacob.
Ver. 10. Declare. Sept. "rejoice;" as S. Aug. &c. read, contrary to the Heb. C. — Jacob. Christ did all for the glory of his Father. Bert.
*H And I will break all the horns of sinners: but the horns of the just shall be exalted.
Ver. 11. Just. Zorobabel, (Theod.) the figure of the Messias. The Jews were shortly after set at liberty by Cyrus, who was the scourge of their oppressors. C. — The virtuous, who use well their free-will, are thus rewarded. W.