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*H Unto the end, for them that shall be changed, a testimony for Asaph, a psalm.
Ver. 1. Testimony, or instruction, (C.) and proof of the psalmist's faith. H. — Psalm. Vat. Sept. S. Aug. &c. add, "for (or against) the Assyrian:" whence some have inferred that it relates to the captivity of Israel. But as Benjamin is also mentioned, it seems rather to speak of the captives of Babylon, (C.) or of all Jews and Christians in distress. Bert. — The faithful pray for the coming of the Messias, v. 2. 4. 16. H. — Fathers. C.
*H Give ear, O thou that rulest Israel: thou that leadest Joseph like a sheep. Thou that sittest upon the cherubims, shine forth
Ver. 2. Joseph. He mentions these two as persons dear to God. All the tribes were equally led away captives, and the distinction of kingdoms was not regarded. C. — All Israel is denoted by Joseph, who composed two tribes, having the double portion; (W. M.) and ruling in Egypt. Bell.
*H Before Ephraim, Benjamin, and Manasses. Stir up thy might, and come to save us.
Ver. 3. Manasses. These three tribes followed the ark in the desert, (Num. ii. 18.) and might better see the majesty shining over it. W. C. — Let all be united once more in the divine service. Muis. — Samaria, and Jerusalem in part, were in the tribes of Ephraim and Benjamin, (M.) and Manasses occupied both sides of the Jordan. H.
*H Convert us, O God: and shew us thy face, and we shall be saved.
Ver. 4. Saved. This chorus occurs three (W.) or four times. C. — With God's grace, we shall be able to act virtuously. S. Jer. — Thou canst easily rescue us from our misery. Be pleased to send us the Messias, thy substantial image, 2 Cor. iv. 4. and Col. i. 15. If thou assist us, we may co-operate to obtain salvation. W.
* Summa
*S Part 3, Ques 83, Article 5
[II-II, Q. 83, Art. 5]
Whether We Ought to Ask for Something Definite When We Pray?
Objection 1: It would seem that we ought not to ask for anything definite when we pray to God. According to Damascene (De Fide Orth. iii, 24), "to pray is to ask becoming things of God"; wherefore it is useless to pray for what is inexpedient, according to James 4:3, "You ask, and receive not: because you ask amiss." Now according to Rom. 8:26, "we know not what we should pray for as we ought." Therefore we ought not to ask for anything definite when we pray.
Obj. 2: Further, those who ask another person for something definite strive to incline his will to do what they wish themselves. But we ought not to endeavor to make God will what we will; on the contrary, we ought to strive to will what He wills, according to a gloss on Ps. 32:1, "Rejoice in the Lord, O ye just." Therefore we ought not to ask God for anything definite when we pray.
Obj. 3: Further, evil things are not to be sought from God; and as to good things, God Himself invites us to take them. Now it is useless to ask a person to give you what he invites you to take. Therefore we ought not to ask God for anything definite in our prayers.
_On the contrary,_ our Lord (Matt. 6 and Luke 11) taught His disciples to ask definitely for those things which are contained in the petitions of the Lord's Prayer.
_I answer that,_ According to Valerius Maximus [*Fact. et Dict. Memor. vii, 2], "Socrates deemed that we should ask the immortal gods for nothing else but that they should grant us good things, because they at any rate know what is good for each one whereas when we pray we frequently ask for what it had been better for us not to obtain." This opinion is true to a certain extent, as to those things which may have an evil result, and which man may use ill or well, such as "riches, by which," as stated by the same authority (Fact. et Dict. Memor. vii, 2), "many have come to an evil end; honors, which have ruined many; power, of which we frequently witness the unhappy results; splendid marriages, which sometimes bring about the total wreck of a family." Nevertheless there are certain goods which man cannot ill use, because they cannot have an evil result. Such are those which are the object of beatitude and whereby we merit it: and these the saints seek absolutely when they pray, as in Ps. 79:4, "Show us Thy face, and we shall be saved," and again in Ps. 118:35, "Lead me into the path of Thy commandments."
Reply Obj. 1: Although man cannot by himself know what he ought to pray for, "the Spirit," as stated in the same passage, "helpeth our infirmity," since by inspiring us with holy desires, He makes us ask for what is right. Hence our Lord said (John 4:24) that true adorers "must adore . . . in spirit and in truth."
Reply Obj. 2: When in our prayers we ask for things concerning our salvation, we conform our will to God's, of Whom it is written (1 Tim. 2:4) that "He will have all men to be saved."
Reply Obj. 3: God so invites us to take good things, that we may approach to them not by the steps of the body, but by pious desires and devout prayers. _______________________
SIXTH
*H How long wilt thou feed us with the bread of tears: and give us for our drink tears in measure?
Ver. 6. Measure. Heb. shalish, "three-fold." S. Jer. — The capacity of this measure is not determined. It might be the seah, or the third part of an epha, which would be very abundant, speaking of tears; though small to contain the earth. Is. xl 12. C. — Penitents must eat little. S. Jer. — Yet their sorrow must be moderated by hope. Euseb. See Ose. ix. 4. C. — God punishes so as not to destroy us. W.
*H Thou hast made us to be a contradiction to our neighbours: and our enemies have scoffed at us.
Ver. 7. At us. See Ps. lxxviii. 4. H. — Such was the condition of Jeremias, xv. 10. C. — Heb. "have scoffed among themselves." Chal. and S. Jerom agree with us. Scorn is more difficult to bear than poverty. Hence to comfort himself, the psalmist repeats, O God, &c. Bert.
*H Thou hast brought a vineyard out of Egypt: thou hast cast out the Gentiles and planted it.
Ver. 9. Vineyard. Thy Church and people. W. Is. v. 1. Os. x. 1. Matt. xx. 2.
*H Thou wast the guide of its journey in its sight: thou plantedst the roots thereof, and it filled the land.
Ver. 10. Sight. Heb. "Thou didst dig before it," (Mont.) making the ground ready. C. — The cloud went before the Israelites. W. — Land of promise. H.
*H The shadow of it covered the hills: and the branches thereof the cedars of God.
Ver. 11. God. The highest cedars were surpassed by the branches, or even by the smallest shoots (arbusta) of this vine. H. — Most powerful nations were forced to submit to David. Theod. — The Israelites were exceedingly multiplied, (W.) and enjoyed the fruits of the country. Mic. iv. 4. C.
*H It stretched forth its branches unto the sea, and its boughs unto the river.
Ver. 12. River Euphrates, from the Mediterranean, Red, and Indian seas. H. Deut. xi. 24.
*H Why hast thou broken down the hedge thereof, so that all they who pass by the way do pluck it?
Ver. 13. It? Thou hast withdrawn thy protection. The temple is destroyed, and all plunder with impunity, because thy vineyard has not rendered good fruit. Jer. ii. 21.
*H The boar out of the wood hath laid it waste: and a singular wild beast hath devoured it.
Ver. 14. Singular. The wild boar, which does not go with other beasts. Nabuchodonosor is here designated, (C.) or Salmanasar, and all persecutors, (Bert.) particularly the devil, who goes about like a roaring lion, and stirs up his agents to disturb the world. Hence the enemy becomes more cruel than any wild beast. W.
*H And perfect the same which thy right hand hath planted: and upon the son of man whom thou hast confirmed for thyself.
Ver. 16. And look down upon "the Messias," (Chal.) the true vine. Jo. xv. 1. Matt. xxi. 33. C. — Of man, is not in Heb. only, v. 18. H. — Some perfection was wanting in the Church of the Old Testament.
*H Things set on fire and dug down shall perish at the rebuke of thy countenance.
Ver. 17. Things set on fire, &c. So this vineyard of thine, almost consumed already, must perish if thou continue thy rebukes. Ch. — Things, would imply that incensa is in the neuter plural. But this is not the case in Sept. or Heb. Bert. — S. Jerom has succensam, "Look down upon the vine or root, (17) burn up and without any branches. Let them perish at," &c. who have thus treated it. H.
* Summa
*S Part 2, Ques 72, Article 3
[I-II, Q. 72, Art. 3]
Whether Sins Differ Specifically in Reference to Their Causes?
Objection 1: It would seem that sins differ specifically in reference to their causes. For a thing takes its species from that whence it derives its being. Now sins derive their being from their causes. Therefore they take their species from them also. Therefore they differ specifically in reference to their causes.
Obj. 2: Further, of all the causes the material cause seems to have least reference to the species. Now the object in a sin is like its material cause. Since, therefore, sins differ specifically according to their objects, it seems that much more do they differ in reference to their other causes.
Obj. 3: Further, Augustine, commenting on Ps. 79:17, "Things set on fire and dug down," says that "every sin is due either to fear inducing false humility, or to love enkindling us to undue ardor." For it is written (1 John 2:16) that "all that is in the world, is the concupiscence of the flesh, or [Vulg.: 'and'] the concupiscence of the eyes, or [Vulg.: 'and'] the pride of life." Now a thing is said to be in the world on account of sin, in as much as the world denotes lovers of the world, as Augustine observes (Tract. ii in Joan.). Gregory, too (Moral. xxxi, 17), distinguishes all sins according to the seven capital vices. Now all these divisions refer to the causes of sins. Therefore, seemingly, sins differ specifically according to the diversity of their causes.
_On the contrary,_ If this were the case all sins would belong to one species, since they are due to one cause. For it is written (Ecclus. 10:15) that "pride is the beginning of all sin," and (1 Tim. 6:10) that "the desire of money is the root of all evils." Now it is evident that there are various species of sins. Therefore sins do not differ specifically according to their different causes.
_I answer that,_ Since there are four kinds of causes, they are attributed to various things in various ways. Because the _formal_ and the _material_ cause regard properly the substance of a thing; and consequently substances differ in respect of their matter and form, both in species and in genus. The _agent_ and the _end_ regard directly movement and operation: wherefore movements and operations differ specifically in respect of these causes; in different ways, however, because the natural active principles are always determined to the same acts; so that the different species of natural acts are taken not only from the objects, which are the ends or terms of those acts, but also from their active principles: thus heating and cooling are specifically distinct with reference to hot and cold. On the other hand, the active principles in voluntary acts, such as the acts of sins, are not determined, of necessity, to one act, and consequently from one active or motive principle, diverse species of sins can proceed: thus from fear engendering false humility man may proceed to theft, or murder, or to neglect the flock committed to his care; and these same things may proceed from love enkindling to undue ardor. Hence it is evident that sins do not differ specifically according to their various active or motive causes, but only in respect of diversity in the final cause, which is the end and object of the will. For it has been shown above (Q. 1, A. 3; Q. 18, AA. 4, 6) that human acts take their species from the end.
Reply Obj. 1: The active principles in voluntary acts, not being determined to one act, do not suffice for the production of human acts, unless the will be determined to one by the intention of the end, as the Philosopher proves (Metaph. ix, text. 15, 16), and consequently sin derives both its being and its species from the end.
Reply Obj. 2: Objects, in relation to external acts, have the character of matter "about which"; but, in relation to the interior act of the will, they have the character of end; and it is owing to this that they give the act its species. Nevertheless, even considered as the matter "about which," they have the character of term, from which movement takes its species (Phys. v, text. 4; _Ethic._ x, 4); yet even terms of movement specify movements, in so far as term has the character of end.
Reply Obj. 3: These distinctions of sins are given, not as distinct species of sins, but to show their various causes. ________________________
FOURTH
*S Part 2, Ques 77, Article 4
[I-II, Q. 77, Art. 4]
Whether Self-love Is the Source of Every Sin?
Objection 1: It would seem that self-love is not the source of every sin. For that which is good and right in itself is not the proper cause of sin. Now love of self is a good and right thing in itself: wherefore man is commanded to love his neighbor as himself (Lev. 19:18). Therefore self-love cannot be the proper cause of sin.
Obj. 2: Further, the Apostle says (Rom. 7:8): "Sin taking occasion by the commandment wrought in me all manner of concupiscence"; on which words a gloss says that "the law is good, since by forbidding concupiscence, it forbids all evils," the reason for which is that concupiscence is the cause of every sin. Now concupiscence is a distinct passion from love, as stated above (Q. 3, A. 2; Q. 23, A. 4). Therefore self-love is not the cause of every sin.
Obj. 3: Further, Augustine in commenting on Ps. 79:17, "Things set on fire and dug down," says that "every sin is due either to love arousing us to undue ardor or to fear inducing false humility." Therefore self-love is not the only cause of sin.
Obj. 4: Further, as man sins at times through inordinate love of self, so does he sometimes through inordinate love of his neighbor. Therefore self-love is not the cause of every sin.
_On the contrary,_ Augustine says (De Civ. Dei xiv, 28) that "self-love, amounting to contempt of God, builds up the city of Babylon." Now every sin makes man a citizen of Babylon. Therefore self-love is the cause of every sin.
_I answer that,_ As stated above (Q. 75, A. 1), the proper and direct cause of sin is to be considered on the part of the adherence to a mutable good; in which respect every sinful act proceeds from inordinate desire for some temporal good. Now the fact that anyone desires a temporal good inordinately, is due to the fact that he loves himself inordinately; for to wish anyone some good is to love him. Therefore it is evident that inordinate love of self is the cause of every sin.
Reply Obj. 1: Well ordered self-love, whereby man desires a fitting good for himself, is right and natural; but it is inordinate self-love, leading to contempt of God, that Augustine (De Civ. Dei xiv, 28) reckons to be the cause of sin.
Reply Obj. 2: Concupiscence, whereby a man desires good for himself, is reduced to self-love as to its cause, as stated.
Reply Obj. 3: Man is said to love both the good he desires for himself, and himself to whom he desires it. Love, in so far as it is directed to the object of desire (e.g. a man is said to love wine or money) admits, as its cause, fear which pertains to avoidance of evil: for every sin arises either from inordinate desire for some good, or from inordinate avoidance of some evil. But each of these is reduced to self-love, since it is through loving himself that man either desires good things, or avoids evil things.
Reply Obj. 4: A friend is like another self (Ethic. ix): wherefore the sin which is committed through love for a friend, seems to be committed through self-love. ________________________
FIFTH
*H Let thy hand be upon the man of thy right hand: and upon the son of man whom thou hast confirmed for thyself.
Ver. 18. The man of thy right hand. Christ, (Ch.) where he sits, (C.) being as man in the highest place of heaven. Matt. xxvi. 64. and xii. 32. H. — Who else could redeem Israel? C. — Zorobabel was only a figure of Him. H. — Christ's birth was miraculous, (M.) and he was appointed by the right hand of God to do great things; and, as man, is moved to take compassion on the distresses of his people. Bert.
*H And we depart not from thee, thou shalt quicken us: and we will call upon thy name.
Ver. 19. From thee. This is our fixed determination for the future. H. — Will call. Heb. "Shall be called by thy name," (S. Jer. H.) thy people. Sym. C. — But the Vulg. is equally correct, invocabimus. Mont. Prot. H.