Why God shewed no mercy to the Egyptians. His favour to the Israelites. All creatures obey God’s orders for the service of the good, and the punishment of the wicked.
Aegyptians persecuting the Hebrewes were drowned, 10. hauing bene plagued before with flies, and frogges. 11. Quailes were geuen to the people of Israel. 13. The barbarous not receiuing, or euil intreating Gods people, were strooken with blindnes. 17. And al creatures serue God in punishing the impious, and rewarding the godlie.
1But as to the wicked, even to the end there came upon them wrath without mercy. For he knew before also what they would do:Ma sopra gli empj l'ira si stette senza misericordia insino al fine. Perocché egli di lor prevedeva anche il futuro:BVT vpon the impious euen to the later end there came wrath without mercie. For he foreknew also the thinges that should come vnto them:Impiis autem usque in novissimum / sine misericordia ira supervenit. / Præsciebat enim et futura illorum: 2For when they had given them leave to depart and had sent them away with great care, they repented and pursued after them.Come dopo di aver permesso a quelli di andarsene, e di averli licenziati con molta premura, ripentitisi gli avrebbono inseguiti.because when they had permitted that they should depart, and had sent them away with great diligence, they repenting pursued them.quoniam cum ipsi permisissent ut se educerent, / et cum magna sollicitudine præmisissent illos, / consequebantur illos, pœnitentia acti. 3For whilst they were yet mourning, and lamenting at the graves of the dead, they took up another foolish device: and pursued them as fugitives whom they had pressed to be gone:Quindi essendo tuttora involti nel lutto, e spargendo lagrime sui monumenti dei morti, si appigliarono ad un altro stolto consiglio, e quelli, che avean cacciati via colle suppliche, li perseguitarono come fuggitivi:For hauing as yet moorning betwen their hands, and lamenting at the graues of the dead, they tooke to themselues an other cogitation of follie: and whom by intreating they had cast forth, them they pursued as fugitiues:Adhuc enim inter manus habentes luctum, / et deplorantes ad monumenta mortuorum, / aliam sibi assumpserunt cogitationem inscientiæ, / et quos rogantes projecerant, / hos tamquam fugitivos persequebantur. 4For a necessity, of which they were worthy, brought them to this end: and they lost the remembrance of those things which had happened, that their punishment might fill up what was wanting to their torments:Ora a tal fine li conduceva una meritata necessità; la memoria delle passate cose perderono, affinché il nuovo gastigo supplisse a quel, che mancava a' loro tormenti:for worthie necessitie brought them to this end: and they lost the remembrance of those thinges, which had chanced, that punishment might fulfil the thinges that wanted to the torments:Ducebat enim illos ad hunc finem digna necessitas; / et horum quæ acciderant commemorationem amittebant, / ut quæ deerant tormentis repleret punitio: 5And that thy people might wonderfully pass through, but they might find a new death.E miracoloso passaggio avesse il tuo popolo: quelli poi nuovo genere di morte provassero;and that thy people certes might passe through meruelously, but they might finde a new death.et populus quidem tuus mirabiliter transiret, / illi autem novam mortem invenirent.
6For every creature, according to its kind was fashioned again as from the beginning, obeying thy commandments, that thy children might be kept without hurt.Imperocché tutte le creature ciascuna nel suo genere servendo a' tuoi comandi prendevan nuova forma, affinchè i tuoi servi si conservassero illesi.For euerie creature according to his kind was fashioned agayne from the begyning, seruing thy precepts, that thy children might be kept without hurt.Omnis enim creatura ad suum genus ab initio refigurabatur, / deserviens tuis præceptis, / ut pueri tui custodirentur illæsi. 7For a cloud overshadowed their camps and where water was before, dry land appeared, and in the Red Sea a way without hindrance, and out of the great deep a springing field:Così la nuvola faceva ombra ai loro alloggiamenti, e dove prima era l'acqua, comparve asciutta terra, e strada senza intoppo pel mare Rosso, e nell'abisso profondo una verdeggiante campagna;For a clowde ouer shadowed their campe, and out of the water which was before, there appeared drie land, and in the redsea a way without impediment, and of the great depth a springing filde:Nam nubes castra eorum obumbrabat, / et ex aqua quæ ante erat, terra arida apparuit, / et in mari Rubro via sine impedimento, / et campus germinans de profundo nimio: 8Through which all the nation passed which was protected with thy hand, seeing thy miracles and wonders.A traverso della quale passò tutto il popolo protetto dalla tua mano, spettatore de' miracoli, e de' prodigi fatti da te.through the which al the nation passed, which was protected with thy hand, seing thy meruelous thinges and wonders.per quem omnis natio transivit quæ tegebatur tua manu, / videntes tua mirabilia et monstra. 9For they fed on their food like horses, and they skipped like lambs, praising thee, O Lord, who hadst delivered them.Onde a guisa di ben pasciuti puledri, e a guisa di agnelletti esultarono, le tue glorie cantando, o Signore, che li salvasti.For euen as horses they fed on meate, and as lambes they reioyced, magnifying thee ô Lord, which didst deliuer them.Tamquam enim equi depaverunt escam, / et tamquam agni exsultaverunt, / magnificantes te, Domine, qui liberasti illos. 10For they were yet mindful of those things which had been done in the time of their sojourning, how the ground brought forth flies instead of cattle, and how the river cast up a multitude of frogs instead of fishes.Conciossiachè si ricordavano ancora di quello, che era avvenuto là, dove forestieri abitavano, come in luogo de' parti degli animali la terra produsse delle mosche, e in luogo di pesci scaturì dal fiume una turba di ranocchi.For they were mindful of those thinges, which had bene done in their seiourning, how for the nation of beasts the earth brought forth flies, and for fishes the riuer yelded a multitude of frogges.Memores enim erant adhuc eorum / quæ in incolatu illorum facta fuerant: / quemadmodum pro natione animalium eduxit terra muscas, / et pro piscibus eructavit fluvius multitudinem ranarum.
11And at length they saw a new generation of birds, when being led by their appetite, they asked for delicate meats.Vider dipoi una nuova razza di uccelli, allorché mossi da concupiscenza, chiesero cibi da banchettare.And last of al they saw a new creature of birdes, when allured by concupiscence they desired meates of deliciousnes.Novissime autem viderunt novam creaturam avium, / cum, adducti concupiscentia, postulaverunt escas epulationis. 12For to satisfy their desire, the quail came up to them from the sea: and punishments came upon the sinners, not without foregoing signs by the force of thunders: for they suffered justly according to their own wickedness.Conciossiachè a consolare le loro brame volò dal mare la quaglia: ma sopra de' peccatori cadde il gastigo, non senza quegli indizi, che erano stati dati una volta (cioè) la furia de' fulmini: perocché con giustizia eran puniti secondo la loro malvagità.For in comfort of their desire, there came vp to them the quaile from the sea: and vexations came vpon the sinners, not without those arguments, which were made before by the force of lightninges: for they suffered iustly occording to their wickednes.In allocutione enim desiderii ascendit illis de mari ortygometra: / et vexationes peccatoribus supervenerunt, / non sine illis quæ ante facta erant argumentis per vim fulminum: / juste enim patiebantur secundum suas nequitias. 13For they exercised a more detestable inhospitality than any: others indeed received not strangers unknown to them, but these brought their guests into bondage that had deserved well of them.Perocché la loro inospitalità fu più detestabile: gli uni non detter ricetto ad ospiti non conosciuti; gli altri poi riducevano in ischiavitù ospiti benemeriti.For they instituted a more detestable in hospitalitie: some certes receiued not the vnknowen strangers, and other some brought the good strangers into seruitude.Etenim detestabiliorem inhospitalitatem instituerunt: / alii quidem ignotos non recipiebant advenas; / alii autem bonos hospites in servitutem redigebant. 14And not only so, but in another respect also they were worse: for the others against their will received the strangers.Né questo solo, ma anche quest'altro riflesso faceva per quelli, ch'ei ricevevano gli stranieri di mala voglia,And not onlie these thinges, but in deede there was an other respect also of them: for they against their wil receiued the strangers.Et non solum hæc, sed et alius quidam respectus illorum erat, / quoniam inviti recipiebant extraneos. 15But these grievously afflicted them whom they had received with joy, and who lived under the same laws.Ma questi con atroci strapazzi affliggevan coloro, che aveano accolti con allegrezza, e che viveano con essi, sotto le medesime leggi.But they that receiued them with gladnes, did afflict them with most cruel sorowes, that vsed the same rightes:Qui autem cum lætitia receperunt hos / qui eisdem usi erant justitiis, / sævissimis afflixerunt doloribus.
16But they were struck with blindness: as those others were at the doors of the just man, when they were covered with sudden darkness, and every one sought the passage of his own door.Per la qual cosa furon puniti colla cecità: come già quelli davanti alla porta del giusto, quando in repentine tenebre involti andava ciascun di loro cercando l'ingresso della sua casa.but they were striken with blindnes: as they in the dores of the iust, when they were couered with sodaine darkenes, euerie man sought the passage of his doore.Percussi sunt autem cæcitate: / sicut illi in foribus justi, / cum subitaneis cooperti essent tenebris, / unusquisque transitum ostii sui quærebat. 17For while the elements are changed in themselves, as in an instrument the sound of the quality is changed, yet all keep their sound: which may clearly be perceived by the very sight.Conciossiachè allora quando gli elementi cangiano tra lor le funzioni, egli avviene come in un salterò, che diversifica i suoi concerti, abbenchè ogni corda il proprio suono ritenga, come può col solo vedere riconoscersi sicuramente;For whiles the elements are turned in themselues, as in an instrument the sound of the qualitie is changed, and al keepe their sound: wherfore it may be certainly iudged by the very sight.In se enim elementa dum convertuntur, / sicut in organo qualitatis sonus immutatur, / et omnia suum sonum custodiunt: / unde æstimari ex ipso visu certo potest. 18For the things of the land were turned into things of the water: and the things that before swam in the water passed upon the land.Imperocché le terrestri cose in acquatiche si cambiavano, e quelle fatte per nuotare, alla terra facevan passaggio.For the thinges of the fild were turned into thinges of the water: and what soeuer were swimming thinges passed into the land.Agrestia enim in aquatica convertebantur, / et quæcumque erant natantia, in terram transibant. 19The fire had power in water above its own virtue, and the water forgot its quenching nature.Il fuoco sopra la sua condizione ritenea sua forza nell'acqua, e l'acqua si scordava della virtù naturale di spegnere.The fyre had force in water aboue his powre, and the water forgot her quenching nature.Ignis in aqua valebat supra suam virtutem, / et aqua extinguentis naturæ obliviscebatur. 20On the other side, the flames wasted not the flesh of corruptible animals walking therein, neither did they melt that good food, which was apt to melt as ice. For in all things thou didst magnify thy people, O Lord, and didst honour them, and didst not despise them, but didst assist them at all times, and in every place.Per lo contrario le fiamme non danneggiarono i corpi delle fragili bestie, che dentro vi camminavano, né liquefacevano quell'ottimo cibo, che facilmente si struggea come il ghiaccio: Conciossiachè tu in tutti i modi esaltasti il tuo popolo, e lo onorasti, e non isdegnasti di assisterlo in ogni tempo, e in ogni luogo.On the contrarie the flames vexed not the flesh of corruptible beasts walking therewith, neither did they melt that good meate, which was easely dissolued euen as yce. For in al thinges thou didst magnifie thy people ô Lord, and didst honour them, and didst not despise them, at al time, and in euerie place assisting them.Flammæ e contrario corruptibilium animalium / non vexaverunt carnes coambulantium, / nec dissolvebant illam, quæ facile dissolvebatur sicut glacies, bonam escam. / In omnibus enim magnificasti populum tuum, Domine, / et honorasti, et non despexisti, / in omni tempore et in omni loco assistens eis.
19:1
Worthington
Knew. God foresaw the malice of the Egyptians against his people, but as not the author of it. (Worthington)
19:2
Care. Literally, "solicitude," (Haydock) so that they would not allow them time to prepare victuals.
19:4
Calmet
Necessity. God permitted them to be blinded by their own obstinacy. (Calmet)
Haydock
They rushed headlong into the channel of the Red Sea. (Haydock)
19:6
Beginning. It seemed susceptible of any form; and the elements appeared to be of another nature. The fire burnt in water, the sea retired, etc., Wisdom 5:21., and 16:24.
19:7
Haydock
Field. Like a meadow, (Calmet) germinans, "growing grass." (Septuagint) (Haydock)
Haydock
Pliny ([Natural History?] 13:25.) attests, that "the Red Sea, and all the eastern ocean, are full of wood." The Hebrews passed with as much ease as in a desert, (Psalm 105:9., and Isaias 63:13.) or place of pasture, while the sea seemed to be in quest of other channels. (Calmet) (Genesis 1:9.) (Haydock)
19:12
Calmet
Thunders. Which took place at the destruction of Sodom, for their warning. (Calmet)
19:14
Haydock
In another. Literally, "but there was another respect (or punishment) of them, because unwillingly they received strangers," Genesis 19:1. (Haydock)
Worthington
The Amorrhites would not admit the Israelites, Numbers 21:21. (Worthington)
19:15
Haydock
Laws. Or "rights," justitiis. The Hebrews acknowledged the civil authority (Menochius) of Pharao, though they adopted not his religion, Wisdom 18:4. (Haydock)
19:17
Challoner
Changed. The meaning is, that whatever changes God wrought in the elements by miracles in favour of his people, they still kept their harmony by obeying his will. (Challoner)
He answers the objection of philosophers, who argued against the possibility of miracles, as being against the established laws of nature. But they induce no more confusion than the various strings of a harp, when they are touched with skill, though they have each their respective name and sound. The ancients frequently compared the harmony of the universe to a musical instrument. See plut.[Plutarch?] Macrobius, som. 2:
Sight. Septuagint add, "of what happened" (Haydock) in those miraculous changes.
19:18
Water. Men, etc., passed through the Red Sea, while frogs got into houses.
19:20
Calmet
Therein. For the punishment of the Egyptians, Wisdom 16:18. (Calmet)
Challoner
Food. Manna. (Challoner)
Haydock
Septuagint, "immortal food," ambrosia. (Haydock)
Haydock
Place. This conclusion agrees very well with the preceding observations. But it seems some thing should be said respecting the original petition for wisdom; whence we conclude, with Grotius, that the work is imperfect: (Calmet) though this is by no means clear, as the prayer is sufficiently expressed in the nine first chapters, if not in the whole book, and God answers it, 3 Kings ix. (Haydock)
19:17
Elements are changed, etc.... The meaning is, that whatever changes God wrought in the elements by miracles in favour of his people, they still kept their harmony by obeying his will.
19:20
That good food.... The manna.
This Book is so called from a Greek word that signifies a preacher: because, like an excellent preacher, it gives admirable lessons of all virtues. The author was Jesus the son of Sirach of Jerusalem, who flourished about two hundred years before Christ. As it was written after the time of Esdras, it is not in the Jewish canon; but is received as canonical and divine by the Catholic Church, instructed by apostolical tradition, and directed by the spirit of God. It was first written in the Hebrew, but afterwards translated into Greek, by another Jesus, the grandson of the author, whose prologue to this book is the following:
THE PROLOGUE.
The knowledge of many and great things hath been shewn us by the law, and the prophets, and others that have followed them: for which things Israel is to be commended for doctrine and wisdom, because not only they that speak must needs be skilful, but strangers also, both speaking and writing, may by their means become most learned. My grandfather Jesus, after he had much given himself to a diligent reading of the law, and the prophets, and other books, that were delivered to us from our fathers, had a mind also to write something himself, pertaining to doctrine and wisdom; that such as are desirous to learn, and are made knowing in these things, may be more and more attentive in mind, and be strengthened to live according to the law. I entreat you therefore to come with benevolence, and to read with attention, and to pardon us for those things wherein we may seem, while we follow the image of wisdom, to come short in the composition of words; for the Hebrew words have not the same force in them when translated into another tongue. And not only these, but the law also itself, and the prophets, and the rest of the books, have no small difference, when they are spoken in their own language. For in the eight and thirtieth year coming into Egypt, when Ptolemy Evergetes was king, and continuing there a long time, I found there books left, of no small nor contemptible learning. Therefore I thought it good, and necessary for me to bestow some diligence and labour to interpret this book; and with much watching and study in some space of time, I brought the book to an end, and set it forth for the service of them that are willing to apply their mind, and to learn how they ought to conduct themselves, who purpose to lead their life according to the law of the Lord.
19:1
God foreseing the Aegyptians malice, permitted them to persecute his people, but was no way the cause nor auctor of their sinne.
Concordance Exo. 14.
19:12
Concordance Exo. 16.
19:13
The Amorrheites refused to grant them passage. Num 21. v. 21. The Aegyptians brought them into seruitude, Exo. 1.
19:17
God changing the natural properties of elementes, by them wrought iustice on sinners, S. Greg. ••. 35. in Euang.
19:19
Concordance Exo. 9. v. 24.
19:20
Concordance Exo. 16. v. 2•.
19:20
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 27
… and they must either be drowned if they fled, or fall into the hands of the Egyptians. But nevertheless [He] saved them from impossibilities. That which was spread under the one as land, overwhelmed the others as sea. In the former case it forgot its nature: in the latter it even armed itself against them. (Cf.
19:2
In Greek, but upon the wicked unmerciful indignation came: for He foresaw their future deeds also. These words depend on the end of the preceding chapter: for he continues in antithesis the Hebrews and the Egyptians, that is to say, the Hebrews murmuring in the sedition of Core were punished by God with fire, and soon came to their senses: wherefore the rest became more cautious from the slaughter of a few, for the trial alone, that is, the experience of wrath, sufficed for their correction: wherefore the plague of fire did not rage upon them to the end, but only moderately for their testing and amendment; but truly upon the impious Egyptians the vengeance of God came unto utter destruction, without any mercy: for God saw their obstinacy, namely that they were incorrigible, and would not change their ways by any threats or punishments; wherefore He drowned them all in the Red Sea.
In Greek, persecuting, that is, they would persecute them driven by repentance. The Complutensians incorrectly read acts of repentance, although the sense comes to the same thing: for the persecution of the Hebrews was an act of repentance on the part of the Egyptians, so that they might recall them to themselves; in Greek, as much as they themselves had permitted them to depart, and as they had sent them forth eagerly, they would be driven by repentance to persecute: the sentence depends on foreknew, which preceded it, as if to say: God foreknew that the Egyptians, although struck by the death of the firstborn they would permit, indeed compel the Hebrews to depart from Egypt, lest they suffer even graver plagues from God, yet soon driven by repentance they would persecute them, so that they might lead them back into Egypt, as indeed they persecuted them all the way to the Red Sea, in which therefore God submerged them all: read Exodus xiv, 25.
19:3
As if to say: The Egyptians the Hebrews, whom a little before they had sent forth like masters with prayers, these, soon with changed counsel like slave fugitives they persecuted: thus often elsewhere to cast out signifies to send forth. For ignorance in Greek is anoias, that is, foolishness, madness: for they foolishly persecuted them, because in persecuting they were drowned in the Red Sea; wherefore this thought was ignorance, that is, an unwise, foolish and insane counsel of the Egyptians.
19:4
In Greek, a worthy necessity drew them, and cast upon them oblivion of those things which had happened, so that they might fill up in punishment what remained of the torments. Remembrance, that is, memory. For drew, in Greek is eilke, that is, drew, as if to say: A necessity of divine ordinance, or of punishment upon them decreed by God, drew the Egyptians to this end and destruction, namely to submersion in the sea, by which namely God had decreed to blind them, so that while they pursued the Hebrews through the Red Sea divided by God, having entered its channel, with the waters turned back upon them they would be overwhelmed: and because the memory of the former plagues sent upon the Egyptians by Moses could have recalled them from pursuing the Hebrews, God cast oblivion of those upon them, so that thus they might fill up the measure of their tyranny and their crimes, which being filled up he himself likewise would fill, that is, would complete the heap of punishment, drowning all in the sea, and afterwards in the fire of hell: see what is said at Exodus xiv, 25. Note that the drawing and dragging of this necessity by which the Egyptians were drawn by God to their destruction was not natural, antecedent and perfect, for this is opposed to freedom and free will; but moral and consequent, which rests upon a certain foreknowledge of God, by which God foreknew that if he himself placed the Hebrews in a strait, namely in the straits of the rock and the Red Sea, so that they could not naturally escape, the Egyptians would freely persecute them, so that they might seize them, even through the Red Sea: which being done, they themselves there necessarily by the force of his decree, by which he wished to punish and drown them, would in fact be drowned and suffocated. Again, worthy necessity can be taken as a merited lot, a certain condition joined with their character and nature, so that it might seem a kind of fatal necessity, as Pineda says, book VI On the Affairs of Solomon, chapter xv, number 10: this necessity is on the part of the thing, whose fault demands just punishment, as the former was on the part of God, and his decree and vindicative justice, which as it were necessarily demands just vindication of guilt, so that justice may be satisfied; the former therefore is correlative to the latter, and responds by antistrophe: for guilt demands punishment from justice, and in turn justice inflicts just punishment on guilt and the guilty, so that the disgrace of guilt may not remain without the honor of punishment, and just vindication: for this equals that, and as it were obliterates it.
19:5
In Greek, paradoxon edyporian perase, that is, paradoxical, unexpected, wonderful journey, or it would pass through perfection; Vatablus and others read peraze, that is, would attempt: see what is said at chapter x, verse 17. But they (the Egyptians, namely) would find a new (in Greek, xenon, that is, foreign, new, unaccustomed, wonderful) death (of submersion in the Red Sea). For every creature according to its kind (that is, according to or in accordance with its kind, that is, as in Greek, in its kind) from the beginning was refigured, serving thy precepts, that thy children might be kept unharmed. That is to say, First, all creatures, which thou didst employ to punish the Egyptians and to preserve the Hebrews, put on a new figure and form, so that what previously had been of such or such a condition, now began to be otherwise, and as it were received a new being from the beginning. He explains this by examples of the pillar, the cloud, the sea, manna, and the other things which he subjoins: for all these things seemed to change their nature and character for the sake of the Hebrews, so that they became advantageous to the Hebrews but harmful to the Egyptians. Whence Vatablus translates: inasmuch as all created things, serving under the care committed to them in their kind, put on another figure entirely, that thy children might be kept unharmed. Second, truly from the beginning St. Bonaventure explains it, that is to say, Creatures recovered that condition which they had in the state of innocence, namely that they should be harmless, and should not harm innocent Adam, for example, water by drowning, fire by burning, thorns by pricking, clouds by darkening, etc.: for in place of from the beginning, in Greek it is palin anothen, that is, again from above, or from on high; or again entirely, or from the beginning; or again from the principle, from the ancient origin, as it was formerly in its beginning and creation: for these three things anothen signifies. This third meaning St. Bonaventura follows; and our a Castro: The creature, he says, was recalled to the beginning of creation, as if it were created anew and reformed for the sake of the Israelites: for it seemed again reformed by God, by whom it had been made in the beginning. Serving thy precepts, in Greek, thy own commandments, that is, serving certain and proper offices, which God had enjoined upon it for the advantage of the Hebrews. In place of was refigured, in Greek it is anetyputo, that is, was recalled to its type or form, was reformed to its primeval idea, was applied anew to its type, so that it might receive a new form and figure: for the type or form of created things is the idea, which is in the mind and will of God: according to this, namely, God creates and recreates all things, forms and reforms them.
19:7
In Greek, the cloud overshadowed the camp: but the waters which before had been, dry land emerging was seen: from the Red Sea a way unobstructed, and a field bearing green grass from the violent abyss. By examples he shows what he said, namely that God transformed and changed creatures in every way for the favor of the Hebrews: the first example is the pillar going before the camp, for this changed its form daily, while by night it shone as fire to illuminate all the Hebrew camps, but by day it was darkened as a cloud to overshadow the camps and to protect them from the heat of the sun. The second is, that from water, which before was, dry land appeared, and in the Red Sea a way without obstruction; in Greek, from the previously existing water dry emergence of land was seen, or dry emerging land appeared, and from the Red Sea an expedited journey, when namely God through Moses striking the Red Sea with a rod, divided it, and brought in a strong wind, which would completely dry its channel and having cut away (if there were any there) forests, reeds, rocks, etc., leveled it, so that the Hebrews, even children and women, with dry feet, easily, gently and exultantly crossed it; whence Isaiah, chapter 63, verse 13: He that brought them out, he says, through the abysses as a horse in the desert not stumbling, that is to say, As a horse in a hippodrome, where all things are leveled and made even for running, runs easily and nowhere stumbles: so the Hebrews through the channel of the Red Sea leveled by God, crossed gently. Isaiah continues: As a beast going down into the field: The Spirit of the Lord was his guide: thus thou hast brought thy people, that thou mightest make thee a name of glory. And the Psalmist, Psalm 105, 9: And he rebuked the Red Sea, and it was dried up, and he led them through the abysses as in a desert. To this pertains what Philo says, in the book On the Life of Moses, that the bottom of the Red Sea, previously muddy and slimy, hardened: By its small particles, he says, it hardened as if a pavement constructed with flint; understand as much as sufficed to firm and solidify steps in it: for otherwise it was like a field sprouting, as follows. Great was this prodigy and benefit, by which Moses with his rod, or staff, divided, and stood the waters of the Red Sea for the favor of the Hebrews. St. Sabinus, bishop of Piacenza, did something similar, who by letters written to him turned back the Padus overflowing into its own channel; concerning whom hear St. Gregory, III Dialogues, chapter 10: They assert that Sabinus was a bishop of wondrous virtue, to whom when one day his deacon announced that the course of his Padus having gone out of its channel had occupied the fields of the Church, and all those places held by the water of the same river profitable for nourishing men, the venerable Sabinus, bishop of life, answered, saying: Go and tell him: The bishop commands you to restrain yourself, and return to your proper channel. Which his deacon hearing despised and mocked. Then the man of God, having summoned a notary, dictated, saying: Sabinus, servant of our Lord Jesus Christ, a notice to the Padus: I command you in the name of our Lord Jesus Christ, that you go forth no further from your channel in these places, nor presume to harm the lands of the Church. And to the same notary saying he added: Go, write this, and cast it into the water of the same river. Which being done, the holy man's command being received, immediately the river's water restrained itself from the Church's lands, and having returned to its proper channel, did not presume to go forth further in those same places. In which matter, Peter, what else is confounded than the hardness of disobedient men? when in the virtue of Jesus, even an irrational element obeyed the precepts of the holy man. In a similar way St. Attala, abbot of Bobbio, when the Bobius river, flowing past the monastery's mill, was undermining it, said to Sinwald the deacon: Taking the staff by which I am supported, go to the Bobius river, and having made the sign of the cross, tell it to cease perforating these cracks: which when he had done, the Bobius, obedient, receded, and turned its course to the opposite bank of the mill: thus Surius in his Life, and Philip Ferrarius in the Catalogue of Saints of Italy, on the 10th of March. Finally St. Gregory Thaumaturgus, whom St. Basil compares to Moses, dried up a marsh between brothers which was a cause of discord, and the Lycus river, destructively inundating the fields, to the bank, by which he was supported by a staff, which immediately grew green into a tree, he restrained, so that afterwards it did not flow beyond that boundary, as St. Gregory of Nyssa relates in his Life. From what has been said it is clear that the Hebrews did not walk upon the sea, but on the dry bottom of the sea. Wherefore Tertullian sings, book II Against Marcion, chapter III: He trod the waves, he sank enemies in the waters: it is said poetically he trod, that is, he overcame the waves of the sea already divided, just as if he had trodden them with his feet. And a field sprouting from the very deep. In Greek, and a green herb-bearing field from the violent abyss, or from a vehement tempest; Vatablus, and a grassy field from the violent flood, whence the poet: The grassy field springs forth from the violent abyss; the Syriac, and the way was trampled in the Red Sea, and a plain full of every herb met them; the Arabic, and from the deep abyss a field distinguished by variety of herbs; Nannius, a herb-bearing field and generated by stormy waves. First, St. Bonaventure, Lyra, Holcot and Jansenius hold that these things are said figuratively by hyperbole, and signify only that that way in the Red Sea was to the Hebrews in place of a germinating field, because they crossed through it with the greatest alacrity and joy. By a similar figure Baruch, depicting the joy of the Hebrews returning from Babylonian captivity, chapter v, says: And the woods also and every tree of sweetness have overshadowed them by the commandment of God. For God will lead Israel with joy in the light of his majesty, with mercy and justice, which is from him: see the remarks there. Second, more properly and truly the Syriac, Arabic and others hold that the bed of the Red Sea, dried by wind, appeared grassy and flowery, like a germinating and verdant field, so that for the Hebrews crossing through it at Passover, when it is spring, when all things are green, flourish and are verdant, it would bring wonderful pleasantness, sweetness of odor and joy: for in the bottom of the sea, especially the Red Sea, seaweed, herbs and flowers germinate, indeed also laurels, trees and forests, as Pliny teaches in book XIII, chapter xxv. He says, "Shrubs and smaller trees are born also in the sea in ours. For the Red Sea, and the whole Ocean of the East is full of forests;" and with some passages interspersed: "In the same region the tide covers forests of islands, although higher ones with very tall poplars. Their leaves are like laurel, the flower violet in both odor and color. Berries like olives, and themselves of pleasant odor born in autumn, with leaves never falling: the smaller of these the sea covers entirely; the tops of the largest stand out, to which ships are tied; and when the tide receded, also the roots. We also receive accounts of other trees in the deep from the same sources, seen in that same sea, always retaining their leaves, their fruit similar to lupine. Recent explorers and discoverers of the new world also add, who relate that the Red Sea is so implicated with flowering herbs, as if crowned and linked together, that it cannot be navigated, and the herbs are so long that from root to top sixty palms are counted, and whichever way the waves turn, the herbs and flowers turn likewise, so that they seem to be waves of herbs and flowers rather than of waters and sea. Thus Oviedo, book II, chapter v, and Simon Majolius, colloquy 10, and from them Pineda in Job chapter xxvi, verse 5. Moreover, God led the Hebrews in the Red Sea through that part and place where there was greater plainness, and most joyful greenness of herbs, pleasantness of flowers, and smaller abundance of trees and forests: for these would have greatly hindered and delayed the passage of so great a multitude, and much more of the horsemen and chariots of Pharaoh pursuing: Moses is silent on this, Exodus xiv, 22; but Wisdom supplies much here which is passed over there. Finally, Wisdom here signifies that God wrought wondrous prodigies for the sake of the Hebrews, and transformed all creatures, so that they would be beneficial to them and bring them pleasure: wherefore it is altogether probable that he caused their passage through the bed of the sea, which was otherwise difficult, being sandy, muddy and bare, to be pleasant, cheerful and joyful with germinating herbs and flowers, lest, as otherwise such a long and tedious journey would weary them. This is the sweet, benign and munificent providence of our God toward his own and his provident care: thus our men, from Castro, Lorinus and Pineda, book IV On the Things of Solomon, chapter xiii, number 5; nor was a miracle necessary for this, for the nature and condition of the bed of the Red Sea was sufficient, as I said from Pliny.
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In Greek, through whom the whole nation passed, which were protected by thy hand, beholding wonderful portents, namely the Red Sea divided and cut asunder, the pillar of cloud going before them, the way of the angel placing himself in the midst between the Hebrews and the Egyptians, and hurling thunderbolts against these, by which he prostrated the chariots, horses and horsemen, and sank them in the Red Sea, Exod. xiv, 23. For as horses have fed on fodder, and as lambs have exulted magnifying thee, O Lord, who didst deliver them. In Greek, for as horses neighed; and as lambs exulted praising thee, O Lord, who didst deliver them; the Arabic version, because they fed as horses, and exulted as bulls, glorifying thee, O Lord, who didst deliver them; our text reads with the Complutensian, Royal and Vatican editions, enemuthesan, that is, they fed, for which others read echremetisan, that is, they neighed. The sense is, as if to say, the Hebrews crossing the Red Sea, which was sprouting and flourishing with herbs and flowers, seeing the Egyptians sunk in it, were wonderfully rejoiced and exulted like lambs leaping and horses neighing, especially since soon after the crossing, in the arid desert they saw prepared for them continually by God most delightful food, namely manna and quails, which they fed upon most eagerly and joyfully. For this Wise Man here conglomerates the benefits and miracles bestowed by God upon Israel, and therefore leaps from one to another, though given in different places and times, namely from the crossing of the Red Sea he leaps to the quails: whence he names them presently in verse 11; and to the manna: for he celebrates this in verse 20. He alludes to horses feeding on grass in the field, and lambs exulting and playing in it: for in verse 7, he compared the bed of the Red Sea to a grassy field, as if to say, So cheerfully and festively did the Hebrews rejoice and feast crossing the bed of the Red Sea, as horses pass through fields and meadows flowering with herbs, which they themselves eagerly feed upon, and as lambs in the same rejoice and exult: in like manner the Hebrews in the crossing of the Red Sea, with herbs, flowers, and all things prepared for their pleasure and taste, were as it were fed and refreshed with food. For perhaps they were properly fed with fish, oysters, apples and fruits, etc., found in the Red Sea and prepared by God: for as God prepared a table for the Hebrews in the desert, Psalm lxxvii, 19, so he was able to prepare one in the Red Sea. Finally by catachresis they fed, that is, as those who were well fed and fattened exulted, and, as some read, echremetisan, that is, they neighed, that is, rejoicing and jubilating they sang hymns to God, and especially the canticle of Moses, which exists on this matter, Exod. xv, 1; but he especially notes the manna and quails, as I have said. For as grass in the field is cropped and fed upon by horses and lambs, being mild and woolly animals, and therefore of benign tooth, it soon springs up again and is reborn; but when fed upon by wild beasts, being of venomous tooth, it does not germinate again, but decays, and as if slain by a virulent tooth withers at the root: so likewise the manna gathered by faithful and pious Israel, and as it were fed upon in the field daily grew again and was reborn, while all things decayed, withered and perished with the impious and virulent Egyptians, according to that saying, Proverb. xxi, 20: There is a desirable treasure and oil in the dwelling of the just: and the foolish (impious) man shall waste (in Hebrew, feed upon) it. The sense therefore is, as if to say, the Hebrews in the vast wilderness fed and most sumptuously nourished with heavenly food, namely manna, exulted like horses and lambs, which in the richest and most pleasant pastures of meadows feed upon trefoil most savory to them. Moreover it is insipid what Holcot says: They fed, that is, they conducted themselves boldly and without fear. Also not rightly Lyra and Dionysius: They fed, they say, that is, they plundered the arms and spoils of the Egyptians sunk in the Red Sea: for arms were not food. Finally, the Psalmist, celebrating this portent of the division of the Red Sea and the passage of Israel, sings thus in Psalm 113:4: The mountains skipped like rams, and the hills like lambs of the flock, which St. Basil expounds thus: By hyperbole he introduces mountains exulting and rejoicing, so as to signify the magnitude of the joy of the Hebrews: so also Euthymius and many others. The Rabbis, however, take it literally, as is evident: for they hand down that Mount Sinai was shaken by an earthquake and turned and curved over the Hebrews like a tub, and applauded them, as R. Isaac says in Genebrard's commentary on Psalm 113; and Genebrard says: On account of the drying up of the sea and the Jordan so stupendous, the neighboring mountains, as it were, exulted, partly marveling at the prodigy, partly congratulating the people. Indeed, Theodoret also says: The mountains, that is, Mount Sinai with its hills and ridges, partly exulted for joy at the divine presence, as St. Augustine and the Roman text read; partly trembled and leaped up for fear and reverence, when God gave the law to Israel upon it shortly after the passage of the Red Sea, as appears in Exodus 19:18: The whole mountain, he says, was terrible; the Chaldean: the whole mountain trembled; Pagninus: and the mountain was moved exceedingly; Vatablus: and the whole mountain trembled vehemently, so also the Hebrews; whence also it follows in Psalm 113: The earth was moved; Aquila: brought forth; St. Jerome: trembles, namely as if bringing forth, for in Hebrew it is chuli, that is, trembled like one bringing forth. Tropologically, St. Augustine, St. Jerome and Cassiodorus in Psalm 113: When, he says, we are converted from vanity to truth, from creatures to the Creator, the sea flees, that is, all the impediments of the world cease; the earth, that is, the earthly heart of man, is struck and moved by penance; the mountains and hills exulted, that is, the apostles and preachers exulted at the conversion of the Gentiles, in hope of heavenly glory, and in reverence of God.
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That is to say, the Hebrews exulted, both because they were magnificently treated and fed by God, and because they were mindful of how great portents God had wrought for them against the Egyptians a little before in their sojourn, when namely they still dwelt in Egypt, when for a generation of beasts, in Greek geneseos, that is, offspring, brood or generation of cattle, the earth brought forth flies, and the Nile river for fishes, in Greek for aquatic creatures, gave forth an abundance of frogs, which filled and defiled all the houses, tables and beds of the Egyptians: see what is said in Exodus 8:1 and following. For in their sojourn, in Greek it is en paroikia, that is, in their pilgrimage or sojourning, namely in Egypt, in which the Hebrews were sojourners and sojourned, according to the oracle given by God to Abraham in Genesis 15:13.
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In Greek, in the last times however they saw also a new generation of birds, when brought by desire they had demanded foods of delights: for to console them there ascended from the sea a quail, and punishments came upon the sinners, not without the signs made by the force of thunderbolts; for justly they suffered for their wickedness. For "lastly," in Greek it is "en hystero," that is, then, afterwards: for the Hebrew "achar" signifies following, later, which Our author is accustomed to translate as "last": he explains the food which the Hebrews consumed, namely that it was savory and delicate quails. A new creature, thus he calls the quails newly produced by God, and brought into the desert, which were of new and exquisite flavor, equally as of magnitude and fatness: thus St. Bonaventure; whence he calls them foods of feasting, in Greek, foods of delights, that is, delicate, which in more sumptuous feasts are accustomed to be set out for feasting delicately and voluptuously. In consolation, in Greek, "eis paramythian," that is, for consolation: for the address of one journeying and laboring is a solace of the journey and labor. Quail, thus is called the leader of quails, and thence the flock, as I said cap. xvi, vers. 2. Punishments, timoria, that is, penalties which are inflicted to avenge timor, that is, honor, says Gellius, lib. VI, cap. xiv, namely of God in this place, whom the Egyptians had offended, rebelling against God and Moses. Not without those which had been made before, arguments by the force of thunderbolts. Thus the Roman and Greek; therefore some read wrongly "of rivers": he passes over, or rather returns to the last plague of the Egyptians, by which with Pharaoh they were submerged in the Red Sea, as if to say, This last plague was inflicted upon them after the preceding arguments of God's wrath, because namely before God submerged them, he hurled upon them thunders and thunderbolts, by which he overturned their chariots, horses and horsemen, as I said Exod. xiv, 25. Hear Josephus, lib. II Antiq. cap. vii: Behold when now the whole army had entered, the sea flows back again, and involves the Egyptians in its waves, winds also driving them in the same direction: there came also rains from heaven, and harsh thunders with lightnings flashing together, thunderbolts also were hurled down, and nothing at all was lacking of those things which are accustomed to be sent by an angry God upon men for destruction. Some think these things are said of the Sodomites: for upon these God hurled thunderbolts from heaven, he struck them down with heavenly fire; yet this so great and so sudden a leap is harder, that suddenly from the Egyptians he should leap to the Sodomites: yet he alludes to them. Tacitly therefore he compares the Egyptians with the Sodomites, as if to say, Just as once the Lord rained upon Sodom and Gomorrah sulphur, and fire from the Lord from heaven, and overthrew these cities, and all the region round about, Gen. xix, 24: so likewise upon the Egyptians he hurled thunderbolts and heavenly fires, by which he overthrew their camps in the Red Sea, and that on account of their similar wickedness, especially inhospitality, by which toward their guests they were barbarous and savage, as follows.
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Understand inhospitality not negatively, but positively: for in Greek it is misoxenian, that is, hatred of hospitality and of guests. For instituerunt, the Greek is epitedeusan, that is, they exercised. For ignotos, the Greek is agnountas, that is, not knowing, who namely did not know them, nor were known by them, as if to say who had no dealings with them, whence neither had they been benefactors to them. Whence Our [translator] aptly renders ignotos; Vatable renders, for they, who erred among them, or unknown ones they did not receive; Osorius, for either men of such savagery unknown they did not receive. For advenas Our [translator] reads pariontas, now they read parontas, that is, those present. For bonos, the Greek is euergutas, that is, benefactors. The comparative detestabiliorem signifies here that a comparison is instituted between the inhospitality of the Egyptians and the Sodomites, to whom he alluded in the preceding verse, as I said. The sense therefore is, as if to say, The Sodomites were luxurious to themselves, cruel to others, and especially harsh and savage toward guests; whence Ezekiel, cap. xvi, vers. 49: Behold, says he, this was the iniquity of Sodom thy sister, pride, fulness of bread, and abundance, and idleness of her and of her daughters, and they did not put out their hand to the needy and the poor. But nevertheless the Egyptians were more inhospitable: for the Sodomites did not receive the angels sent as guests to Lot, Genesis xix, 3, in hospitality, inasmuch as they were unknown, because they knew not them to be angels, and had no dealings with them, nor knew they that they had received any benefit from them. But truly the Egyptians received bonos (in Greek benefactors) guests, namely the Hebrews, from whom they had received many benefits, and especially from Joseph, who nourished and enriched all Egypt in the famine, Genesis xli, 47 et seq., they reduced into servitude, and abused them as if they were slaves for tilling the fields, for cleansing the channels of the Nile and ditches, for building pyramids, etc., tyrannically. Wherefore the inhospitable Egyptians were punished more by God than the Sodomites: for these were smitten by fire alone, but those by fire and water, when struck by thunderbolts, they were drowned in the Red Sea: this comparison the Greek plainly signifies, which thus reads, for they exercised graver inhospitality: for those did not receive unknown ones present: but these reduced well-deserving guests into servitude: where to illi is opposed to to hi: illi, namely the Sodomites; hi, namely the Egyptians. Furthermore, how savage the Egyptians were toward guests, is clear from Busiris the Pharaoh, who sacrificed Thasius to avert the sterility of Egypt: he did the same to other guests, as Eusebius testifies in the Chronicle, and St. Augustine, lib. XVIII De Civit. cap. xii: At that time, says he, (when Danaus ruled the Argives, Minos Athens, Erichtonius Attica, Dionysius or Father Liber Greece, the Hebrews Moses and Joshua) either a king, or rather a tyrant Busiris, to his gods sacrificed his guests, whom they say was the son of Neptune; for which reason he was slain by Hercules. Whence also Virgil, III Georg.: Who, says he, knows not either the harsh Eurystheus, Or the infamous (that is, ill-famed) altars of Busiris? The same is evident from the cruelty which the Egyptians exercised toward Moses and the Hebrew guests, Exod. i et seq., and from those things which concerning the Egyptians are narrated by Arnobius, lib. VIII Contra Gentes, Minutius in Octav., Diodorus Siculus, lib. II, cap. iv, and others. He struck Pharaoh with all his army with lightning, and drowned him in the Red Sea. On the other hand, the mercy and hospitality of Abraham so pleased God, that he merited to receive angels as guests, who promised him and barren Sarah a son, Isaac, Genesis xviii. Thus also St. Gregory, on account of his almsgiving and hospitality, received an angel as a guest, who told him that God had chosen him for the pontificate on account of these virtues, as his Life relates: the same St. Gregory, in book III of the Dialogues, chapter xi, recounts that Carbonius, bishop of Populonia, because he had received soldiers as guests and hidden them, was thrown to bears by Totila, king of the Goths, but the bears, turning their necks aside and humbly lowering their heads, began to lick his feet, and being moved by this portent, Totila and the Goths turned their hatred into love, and their contempt into honor, and held him in great veneration as a saint. Wherefore St. Paul exhorts the Hebrews, chapter xiii, verse 2, saying: Forget not to entertain strangers: for by this some, being not aware of it, have entertained angels, where I have noted more on this matter: to the same virtue St. Basil urges all, in homily 8 of the Hexameron, by the example of crows, which accompany storks flying away to another place in winter, and safely conduct them to lodging: Crows, he says, like our lictors and attendants, accompany and conduct them: nay, as it seems to me, they even offer themselves as companions and helpers against birds that are hostile and enemies to them. The proof of this is: first, that in our provinces at that time no crow whatsoever is seen; secondly, when they return with wounds, they bring us clear signs of the protection afforded. Who has prescribed the laws of hospitality among them? Let those men hear this, who receive no one as a guest, who close their doors, and neither in winter nor at night do they receive pilgrims and strangers with even a roof over their heads. That great St. Pachomius, when he was still a pagan and a soldier, seeing the Christians show such abundant hospitality to soldiers passing by, was converted to the faith of Christ and became so great that he merited to receive a rule from an angel as the founder of a religious order: thus his Life relates. Great was the hospitality of the early Christians, especially of the pontiffs and citizens of Rome, as is evident from the Annals of Baronius, and indeed even now the same flourishes in Rome, as can be seen in so many and such abundant hospitals, and in the hospices of bishops, priests, religious, and other pilgrims, with which, among many other things of a similar kind, the whole city is filled.
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In Greek, and not only, but a certain visitation shall be theirs, because they received strangers with hatred; but others, whom they had received with festivities, them, now made partakers of the same rights, they afflicted with grave labors. For respectus, in Greek it is episkope, that is, visitation, inspection, consideration, regard, as if to say the Egyptians not only reduced guests into servitude, but in them another fault and inhospitality is to be considered and regarded, namely that they unwillingly (in Greek apechthos, that is, hatefully, hostilely, unwillingly, morosely) received strangers, whereas guests ought to be received with a cheerful face and countenance: moreover, visitation can also be taken for manner of acting, custom of living. Some take this of the Sodomites, so that it be a second antithesis, that the Sodomites received guests unwillingly; the Egyptians, however, received them festively and then afflicted them savagely, as follows: but neither in Greek nor in Latin is any antithesis insinuated here; therefore he continues to speak of the Egyptians. But those who received them with gladness, those who had used the same rights, they afflicted with the most savage pains. In Greek, met' heortasmon, that is, with festivities; Jansenius, with festive and solemn joys; Vatablus, with the celebration of joys; Osorius, with a cheerful countenance amid solemn sacred rites on festival days. Thus it should be read, not with institutions, although it comes to the same sense: for in Greek it is dikaion, that is, just in the neuter, that is, rights, as if to say the Egyptians received the Hebrews, whom at first in favor of Joseph they had received with festive joys, games and festivals, and whom they had received into their commonwealth and made partakers of their rights, and as it were granted citizenship, these after Joseph's death, contrary to all right and law, they afflicted with the most savage pains and labors, which are recounted at the beginning of Exodus. Was not this the height of inhospitality, and the utmost barbarism deserving to be struck with lightning and suffocated by the waters of the Red Sea? Morally, learn here how much mercilessness and inhospitality displease God, inasmuch as on account of these among other crimes He burned Sodom and the whole Pentapolis with heavenly fire, Ezekiel xvi, 49; and
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Some, such as St. Bonaventure, Lyra, Hugo and Ribera in Sophonias i, no. 81, understand all these things of the Sodomites, who when they invaded the door of Lot, in order to seize the guests, namely the angels, for their lust, were struck with blindness by the angels, so that they could not find the door of Lot: Ribera adds, from this place of the Wisdom of God it is clear that the Sodomites could not even find the doors of their own buildings. But truly others more rightly understand these things everywhere of the Egyptians, of whom the discourse preceded: for he compares these to the Sodomites, because just as those struck with blindness could not find the door of Lot, Genesis xix, 10, so also the Egyptians wrapped in three days of darkness (of which he treated cap. xvii, vers. 2 and seq.) could not see the doors of their own houses, through which they were accustomed to pass: for this is plainly what the words signify, especially that phrase like those. For blindness, in Greek it is aorasia, that is, lack of sight, blindness. This was different in the Sodomites and Egyptians: for in the Sodomites it was internal, namely their eyes were held and darkened, so that seeing the door of Lot they did not see it, that is, did not recognize it to be the door of Lot, but thought it to be a common wall, or something else; but in the Egyptians it was truly a mist and external darkness, which impeded common sight. Justly and fittingly those inhospitable, who could not see their guests, are deprived of the use and sight of their eyes (which they abused).
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That is to say, just as in a psaltery, cithara, lyre, or other musical instrument the sound of one string, and by the variation of modulation and sound of other strings, acquires another and another harmony, equally as a name, although the same strings remain, and the sound of each remains in itself: so God, as it were playing, singing and playing the cithara in the elements of Egypt, the same element retaining its nature, property and order, joined to another element, was seen to pass into its nature and use: for wild creatures were converted into aquatic ones, as he explains by adding below. What he said, vers. 6, that God changed the force and natural condition of the elements for the favor of the Hebrews, he declares here with an apt similitude of a musical instrument: for just as in it when it is struck, the same sound of each string and voice remaining, from the concourse of sound and voice of other strings the harmony and concert is changed: so likewise in the elements, the same nature of each remaining, God working and striking each as it were, their operation and action is changed, and the harmony and concert of the work, by which all things were in accord and conspired for the salvation of the pious Hebrews, and for the destruction of the impious Egyptians. For organ, in Greek it is psaltery: for organ is a general word signifying any musical instrument, thus called as it were organon, that is, a working instrument, namely an instrument which laboriously works a work, for example produces and effects sound and harmony. Whence it can be estimated from the very sight with certainty, that is, as the Greek has it, that from the very vision or inspection of things made, it is possible to conjecture perfectly: it is clear from what follows.
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That is, as the Greek has it, terrestrial creatures were converted into aquatic ones, and swimming creatures passed into the land: namely the Hebrews, and their beasts of burden which were terrestrial, which were accustomed to dwell in fields, to plough and to pasture, crossing the Red Sea with dry feet, were seen to have assumed the nature and condition of swimming fish: conversely frogs, which are accustomed to swim in waters, invading the houses, tables and beds of the Egyptians, were seen to have changed their nature and place, and from aquatic and swimming creatures to have become terrestrial. Wisely St. Isidore, lib. I Sent. cap. ix, teaches, when man is beaten with the stings of creatures and elemental adversities, this requires the punishment of sin, so that man, being proud against God, may suffer adversities from those things which are below him, according to that, Wisdom v, 21: The whole world shall fight with him against the senseless.
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In Greek: fire in water had power, forgetful of its own faculty, and water forgot its extinguishing nature; in Syriac: fire was inflamed in waters, and did not burn according to its power, and water by its virtue did not extinguish the fire; in Arabic: and fire prevailed by its power in waters, and water hid its nature. He speaks of fire mixed with rain and hail, which did not extinguish it, nor was extinguished by it, but as if acting together with it as a sister, sharpened and intensified it as it were by antiperistasis, and conversely was sharpened and intensified by it: see the sayings at cap. xvi, vers. 22, and Exod. ix, 23. From this place and similar ones Francis Suarez, I part. Quaest. XIII, art. 1, disput. 31, sect. v and vi, proves that in creatures there is obediential power, not only passive to receive in themselves supernatural qualities, which God works in them and impresses upon them, as he wills, according to Gabriel Vasquez, but also active, to work through them effects which surpass their natural powers, just as he works through the corporeal fire of hell, and makes it act upon souls and spirits of demons, elevating its natural activity of burning bodies, so that it supernaturally torments and burns spirits. And do not say with some that fire does nothing there, but that God at the presence of fire does everything and burns the spirits entirely, because Scripture says throughout that they are tormented, tortured, burned by the fire itself. Thus likewise by God the intellect of the blessed is elevated above nature, so that it may clearly see God himself by his essence and love him by supernatural vision and love, and thus be made blessed: for this beatific vision of God is not only a passion, but also a vital action of intellect and will. Again, just as man uses a pen as it were an instrument for writing, so much so that without it he could not write, whence the better the pen, the better the writing: thus likewise creature cooperates with God as it were an instrument, for all his will and supernatural action. So great is the creature's subjection and obedience to God the creator, so great conversely is God's operating power and intimate presence and conjunction with any creature whatsoever, namely greater than that of form with matter, and of soul with body. The reason a priori therefore of this obediential power is the omnipotence of God, by which he himself can use his creature for every effect, and according to every mode and manner not involving contradiction, just as by it he united human nature to himself hypostatically, and by it healed the blind, the deaf, the lame, the mute, the paralyzed; thus also by the sacraments he works grace in the soul receiving them, which operation St. Thomas and his followers judge to be not only moral, but also physical, although others deny it. This is what the Wise Man says here: Fire in water prevailed above its power, and water forgot the nature of extinguishing, etc.: thus even now if God willed, he would make fire cool and water heat, see the sayings at cap. xvi, vers. 17 and following; whence there he subjoins the cause saying: For creature serving thee thy maker, grows hot in torment against the unjust, and becomes milder to do good for those who trust in thee. For this reason and then transfigured into all things, served thy grace the nourisher of all.
19:20
In Greek, the flames on the contrary did not cause the flesh of corruptible animals that walked to wither, nor did the freezing form liquefy the kind of ambrosial food. First, St. Bonaventure understands by flames the pillar of fire and cloud, which did not burn the Hebrews walking with it, but protected them from the heat of the sun. Second, others understand the fiery serpents sent by God against the murmuring Hebrews; for the bodies of these serpents were not burned by the fire contained in them, as Holcot says: these likewise did not bite, nor burn the Hebrews and their beasts, when they looked upon the brazen serpent erected by Moses, as Hugo, Lyra and Dionysius say. Third, Osorius: The flames, he says, sent upon the Egyptians harmed them, but not the other animals, so that it might be clear that these were the punishment of sinners, and were sent upon men who sinned, not upon innocent animals. Fourth and genuinely, that is to say, Animals sent by God upon the Egyptians to torment them were not harmed by the fires and thunderbolts sent upon them, but both as it were conspiring together conspired for the destruction of the Egyptians. Again, when the Egyptians wished to burn with fire the frogs, flies, locusts sent by God upon them, gathered into pyres, the fire as if forgetful of its own nature spared them, since they walked unharmed in the midst of the fire, according to that in chapter xvi, verse 18: At a certain time also the fire was made mild, so that it would not burn the animals sent to the wicked, but so that they themselves seeing might know that by God's judgment they suffer persecution: thus Cantacuzenus, a Castro, Lorinus and others. Nor did they dissolve that good food, which was easily dissolved like ice. That is to say, It was wonderful, indeed a miracle, that the flames did not liquefy the manna, which was similar to ice, or to congealed dew: for manna pounded and formed into cakes and loaves, was cooked and hardened by fire, just as our breads are cooked and hardened; yet the same manna in the heat of the sun, as it grew hot, would dissolve and liquefy like ice: see what is said in chapter xvi, verse 20 and Exodus xvi, 14. In Greek it is eustomton (the Complutensians and others less correctly read euteikton, that is easily liquefiable, when that same word is the same as teikton) krystalloeidous geneseos ambrosiou trophes, that is, nor liquefiable like crystal, that is ice-like kind of ambrosial food: for crystal is similar to ice, indeed many think that crystal is nothing other than hardened ice, and from this is called krystallos, as it were dia kryous synestekuia hygra, that is water congealed by cold: whence Dionysius, On the Situation of the World says, in the Caspian sea crystal is produced. Manna therefore was similar to crystal, that is ice, because it was as it were dew constricted by cold, which was liquefied by the heat of the sun: again it was white and whitish and thus like crystal. Such mystically is the Eucharist, of which manna was the type, because it contains Christ, who is a lamb snowy and more brilliant and shining than crystal, and makes such those who piously eat it, namely virgins, indeed angels, according to that in Zechariah ix, 17: For his goodness is, and what is his beauty, except the wheat of the elect and wine springing forth virgins? Again the Eucharist hardens and strengthens carnal men, that is the weak and as it were watery, who easily yield to any waves, that is temptations, and dissolve, like crystal, so that they cannot be liquefied or overcome by any temptation. Good food. In Greek, genos ambrosiou trophes, that is, kind of ambrosial food, or ambrosial food, that is most delicate food, heavenly and divine: for ambrosia is said by poets to be most delicate food, and the delights of Jupiter and the gods, just as nectar is their drink; whence Martial: Jupiter is satisfied with ambrosia, and lives on nectar. The same in book VIII, epigram 50, to the emperor Domitian, who wished to be held as a god, gives ambrosia for feasts: He feeds, he says, every knight with you, and the people and fathers, And Rome takes ambrosial feasts with the leader. Ovid, book I of the Epistles from Pontus, elegy 4: "Nectar and ambrosia, the drinks and feasts of the gods." And Catullus, epigram 94, says: "Ambrosia sweeter than sweet." For Ibycus, according to the Adagiographer, on that passage "nectar breathes," says that ambrosia surpasses honey nine times over in sweetness. Hence ambrosia is said to be derived from the privative a and brotos, that is mortal, with u interposed for the sake of vocalization, because mortals do not eat it, or because those who eat it become immortal: wherefore he is said to be nourished by ambrosia who excels others, as if to be equaled to the gods, according to Cicero, book II of On the Orator; and ambrosius in Greek is the same as immortal, divine, most pleasant and most sweet. Thus nectar is said to be derived from ne and kteino, because it is the drink not of those who die, but of the immortal gods, or because it makes neous, that is young, vigorous and flourishing, as Matthiolus says from Pliny and Dioscorides, book III, chapter 112. Manna therefore is called ambrosia, because first, it was of most delicate flavor; because second, it was heavenly and divine food made by angels, according to that passage chapter 16, verse 20: "Thou hast fed thy people with the bread of angels"; and Psalm 77, 25: "Man ate the bread of angels"; third, because it nourished all the Hebrews in the desert for 40 years, and made them vigorous, strong, and as if immortal throughout the entire time of their wandering: wherefore it appears that the gentiles borrowed their ambrosia from the Hebrew tree of life, or manna, equally as nepenthe, so called because it almost by force removes all sorrow, and moly; which they said could restore the aged to youth: see Pliny, book 25, chapter 4. Allegorically, far more truly ambrosia is the Eucharist, because first, it provides to the pious all virtue and the sweetness of divine consolations and graces. Second, it is the food of angels and blessed men (who, inasmuch as they are men in heaven, are nourished and made blessed by the humanity of Christ), indeed of God himself: for what does the eternal Father feed upon and delight in, equally as the Holy Spirit, except the contemplation of the Word or the Son, in whom are all the ideas, forms and delights of things? Third, because the Eucharist is heavenly food made by Christ, and makes the faithful immortal, heavenly and divine, indeed as it were certain earthly gods, because it transforms us into Christ, according to that passage John 6, 57: "He that eateth my flesh, and drinketh my blood, abideth in me, and I in him"; and ibid. verse 59: "He that eateth this bread, shall live for ever." Wherefore in these things that saying of Hesiod and Aristotle, book III of the Metaphysics, text 15, and of other ancient philosophers and poets is true: "Those are mortal who do not feed on nectar and ambrosia; but those who feed on them are immortal": for Christ asserts this expressly concerning the Eucharist in the place already cited, wherefore the Eucharist is the sacrament of sacraments, the sacrifice of sacrifices, the delights of delights, the miracle of miracles, which the priest performs daily in the Mass by consecrating, and does not notice. "In all things thou hast magnified thy people, O Lord, and thou hast honored them, and hast not despised them in any time, and in every place assisting them." This is the conclusion, in which the Wise Man confesses the paternal providence of God toward Israel, his care, patronage, exaltation, nourishment through manna and other benefits which he celebrates, and for these he gives thanks to God: Moses does the same in Deuteronomy 4, 7. Far greater are the benefits, miracles, and sacraments which God bestows on Christians in the Church militant, and the greatest will be those which he will bestow in the triumphant: to him be honor, glory, and praise for all eternities. Amen. Hence it is clear that the wisdom, concerning which this entire book has treated, whether of kings and magistrates, or of kingdoms and commonwealths, or of each faithful person, is situated in the worship of God, virtue and piety; and that it brings the favor of God, beneficence, happiness and every good. Whence Moses, about to die, impressing this upon the Israelites in Deuteronomy 4, 6: "This," he says, "is your wisdom and understanding before the nations, that when they shall hear all these precepts, they may say: Behold a wise and understanding people, a great nation. Neither is there any other nation so great, that hath gods so nigh them, as our God is present to all our petitions. For what other nation is there so renowned, that hath ceremonies and just judgments, and all the law, which I set before your eyes this day? Keep thyself therefore, and thy soul carefully. Forget not the words that thy eyes have seen, and let them not go out of thy heart all the days of thy life." Concupiscence slips away and changes. Wisdom alone makes blessed and eternal. The pleasure of wickedness passes away, but the ETERNITY of hell remains. The labor of virtue passes away, but the ETERNITY of glory remains. Honor passes, gold flees, time flies away, firm ETERNITY stands. O how exceedingly long, broad, high, and deep is ETERNITY! Your life, O Philothea, is brief, death is certain, the day uncertain, your soul is immortal; after death it is not permitted to return to life, in the twinkling of an eye all things are closed, the door of penance is shut: a long and immense eternity awaits you; behold, immense and eternal joys are there, and the intolerable torments of hell endure forever: one or the other certainly awaits you, both are in your choice and in your hand. Choose, for God has established that you must choose one of the two. If you are wise, O lover of souls, if you love yourself sincerely and your everlasting salvation, listen: let not false liberty of the innovators deceive you, let not the fleeting allurement of pleasures caressing the flesh ensnare you, let not momentary honor delude you, nor the false applause of flatterers; in a moment all these things will pass away and will leave you sorrowful: remember that you are eternal, and created and born for eternity. Despise temporal things, receive eternal things: if you do otherwise, you will repent eternally. That faith, therefore, O Philothea, embrace now, that life embrace now, believe now that which you will wish to have believed, choose that which you will wish to have chosen, do that which you will wish to have done in the hour of death, in the day of judgment, when standing before the tribunal of Christ to be judged; that in all eternity you will wish to have believed, chosen, said, and done; so that by the just judge Christ you may be adjudged not to hell, but to heaven, so that your soul may be well forever, not ill; so that you may be most blessed, not most miserable, throughout all ETERNITY. This is the true wisdom of Solomon, indeed of Christ, this is true and blessed ETERNITY. O eternal God, who us eternal, to your blessed eternity from eternity predestined, and in time created, grant us to understand these things, to meditate upon them continually, to direct all our thoughts, words, and deeds toward this end, so that no false vanity of the world may drive us mad, but the truth of your faith alone and of virtues may nourish us, so that after this fleeting life we may deserve to see you perpetually, to enjoy you, to be blessed by you, because you are alone true truth, true charity, dear happiness, blessed ETERNITY. Amen.
Machine translation from the Latin, not reviewed.
19:9
… The frisking of lambs in spring figures the exultation of Israel freed from Egypt (Sap. 19, 9) with which inanimate nature is associated (Ps. 113 [114], 4, 6; cf. Mal. 4, 2 [Hebr. 3, 20]: the calves).
Douay-Rheims (Challoner) · Vulgata Clementina · original Douay-Rheims (Douay 1609-10), transcription by EEBO-TCP (CC0) · La Sacra Bibbia, tradotta dalla Volgata da Antonio Martini (1769-1781) (LaParola (laparola.net), Martini OSIS text, Public domain (LaParola's electronic edition marks it 'Dominio pubblico')). Public domain.