1 She prospered their works in the hand of the holy prophet.
Rabanus Maurus · AD 856 The former people, departing from Egypt under the leadership of Moses, journeyed through the deserts and pitched their tents in uninhabitable places, as the history of the Pentateuch recounts.
Bonaventure · AD 1257 She directed their works. Here he treats of the benefits pertaining to the punishment of adversaries, and first of those pertaining to punishment through lighter penalties, ordained for their correction, namely in this chapter and in the twelfth chapter; second, of those pertaining to punishment through heavier penalties, ordained for condemnation, namely in the thirteenth chap…
2 They went through the wilderness that was not inhabited, and pitched tents in places where there lay no way.
Bonaventure · AD 1257 They made a journey: Gloss: "Hastening to the promised land": through deserts, that is, through many places abandoned, namely by cultivators: which were not inhabited, namely by human inhabitants.
3 They stood against their enemies, and were avenged of their adversaries.
Bonaventure · AD 1257 They stood against enemies, namely against the Amalekites, fighting with them, as is found in Exodus 17, and against the Midianites, Numbers 31. And against their foes, namely the Amalekites, they avenged themselves, namely by triumphing and slaying them, and this through the prayer of Moses and the raising of his hands, as is clear from Exodus 17.
4 When they were thirsty, they called upon you, and water was given them out of the flinty rock, and their thirst was quenched out of the hard stone.
Rabanus Maurus · AD 856 But what that rock signified, from which the Israelites drank, Paul testifies, saying: "They drank from the spiritual rock that followed them, and the rock was Christ" (1 Cor. 10:4).
Bonaventure · AD 1257 They thirsted, namely on the part of the body because of a scarcity of water, as is clear from Exodus 17 and Numbers 20, and they called upon you, namely on the part of the soul, and this by themselves or through Moses: whence Numbers 20: "Lord God, hear the cry of this people"; in the Psalm: "They cried out to the Lord when they were in distress." And water was given to them f…
5 For by what things their enemies were punished, by the same they in their need were benefited.
Rabanus Maurus · AD 856 He commemorates the blessings of God, which were bestowed upon the former people through divine mercy, when, as they thirsted, He brought forth water from the rock and refreshed them with abundant drink.
Bonaventure · AD 1257 For by the very things. Here is shown the effect of divine justice against the Egyptians, who wished to detain the Israelites.
6 For instead of a perpetual running river troubled with foul blood,
Bonaventure · AD 1257 For instead of a fountain etc., as if to say: fittingly and appropriately a lack of water was given to the Egyptians, but an abundance of waters was conferred upon the Israelites: for instead of a fountain indeed, certainly, of an everlasting river, that is, the Nile flowing continuously from the beginning of the world — for it is one of the rivers of paradise: human blood, tha…
7 For a manifest reproof of that commandment, whereby the infants were slain, you gave to them abundance of water by a means which they hoped not for:
Rabanus Maurus · AD 856 It indicates in a mysterious way that the people of God and the sheep of his pasture, whom the great Shepherd rescued with the price of his blood, will have their thirst quenched with the fountain of living water and that their persecutors, falling into eternal destitution, will be given over to everlasting death.
Bonaventure · AD 1257 Who, namely the children of Israel, when they were being diminished by the exposure of the slain infants, that is, by the public exposure and slaying of infants, which was done lest the people should multiply but rather be diminished, as is clear from Exodus 1: you gave them, namely the children of Israel, abundant water unexpectedly, "that is, unforeseen," because in the deser…
8 Declaring by that thirst then how you had punished their adversaries.
Bonaventure · AD 1257 Showing, O Lord, through the thirst which then was, namely in Egypt to the Egyptians and in the desert to the Israelites: how you would exalt your own, namely in the future, when "you will give them to drink from the torrent of your pleasure": in this, namely, that so wondrously you gave them drink in the present.
9 For when they were tried although but in mercy chastised, they knew how the ungodly were judged in wrath and tormented, thirsting in another manner than the just.
Bonaventure · AD 1257 For when they were tried, namely the children of Israel in the desert by many trials and plagues: the Gloss says: "God corrected the sinning Israelites with fitting plagues and consoled them when they repented." Whence it follows: And indeed, that is, certainly, they received discipline with mercy; in the Psalm: "You were angry and you had mercy on us": with mercy, namely conso…
10 For these you did admonish and try, as a father: but the other, as a severe king, you did condemn and punish.
Rabanus Maurus · AD 856 Whoever examines the reading of the Old Testament carefully, easily recognizes how God frequently chastised the Israelites, who sinned often, with deserved punishments, and again, when they repented, comforted them with timely comfort.
Bonaventure · AD 1257 These indeed: the Gloss says: "the Israelites"; as a father admonishing, namely unto greater progress or unto advancing to what is better, you tested, that is, by admonishing through their correction you rendered them proven.
11 Whether they were absent or present, they were troubled alike.
Rabanus Maurus · AD 856 What is said, that both the absent and the present were similarly tormented, either signifies according to history that not only those Egyptians who were present with Pharaoh before Moses and Aaron were struck by the ten plagues, but also all the others who dwelled throughout the land of Egypt were similarly punished; or it refers to the time when not only those whom the Israel…
Bonaventure · AD 1257 For those who were absent etc., as if to say: rightly I said that you harshly condemned them. For those who were absent, namely the Egyptians from the presence of Moses and Pharaoh, or from the children of Israel, and those who were present, namely those expressly consenting to the malice of Pharaoh: or also, according to the Gloss, the Canaanites, whether those who were slain…
12 For a double grief came upon them, and a groaning for the remembrance of things past.
Bonaventure · AD 1257 For a twofold weariness had seized them, namely as if taking possession of them, weariness, that is, affliction, according to that passage of the Psalm: "Let them be clothed with their confusion as with a double cloak"; Jeremiah 17: "Destroy them with a double destruction." Twofold, I say: and, in place of 'that is': groaning, over the onset of present evils: with the memory of…
13 For when they heard by their own punishments the other to be benefited, they had some feeling of the Lord.
Rabanus Maurus · AD 856 The misery of the wicked is twofold, when the memory of past evils is not diminished, and the storm of present tribulations increases. Therefore, they have no hope of remedy in the future, because although they may fake repentance for their sins, they have no real intention of improving their ways.
Bonaventure · AD 1257 For when they heard etc. Here is shown the punishment's effect upon those punished, first on the part of the Israelites; second, on the part of the Egyptians: For him whom etc.; third, on the part of both: Not similarly. As if to say: truly you tested these and condemned those.
14 For whom they respected with scorn, when he was long before thrown out at the casting forth of the infants, him in the end, when they saw what happened, they admired.
Bonaventure · AD 1257 Whom indeed etc., as if to say: and truly it is so: whom, namely the Israelite people or Moses, cast forth in wicked exposure, that is, evilly and dangerously cast into the river, they mocked, namely the Egyptians, as though he would perish in the river, notwithstanding the basket.
15 But for the foolish devices of their wickedness, with which being deceived they worshipped serpents void of reason, and vile beasts, you did send a multitude of unreasonable beasts upon them for vengeance;
Bonaventure · AD 1257 Whence it follows: For their thoughts moreover: I said well: not similarly: moreover, for but rather: for their senseless thoughts, that is, hardened in evil, their iniquities, namely the exterior ones, as if to say: on account of their evil thoughts they are permitted to fall into evil works: whence the Gloss: "Iniquitous works proceed from thoughts," because the reprobate do…
16 That they might know, that wherewithal a man sins, by the same also shall he be punished.
John Cassian · AD 435 If it happens that the yoke of Christ seems to us neither light nor sweet, this must be attributed to our obstinacy. Affected as we are by diffidence and by lack of faith regarding his precept, indeed his counsel, which says, "If you want to be perfect, go, sell (that is, abandon) all of your belongings, then come and follow me," we rebel with a futile perverseness, turning aga…
Rabanus Maurus · AD 856 But for their senseless thoughts, their iniquities. According to their hardness and impenitent heart, they are storing up wrath for themselves on the day of wrath and revelation of the righteous judgment of God, for a hard heart will fare badly (Rom. 2:5). In the end, judgments are prepared for mockers and sinners will pursue evil, but good will be repaid to the just (Prov.
Bonaventure · AD 1257 That they might know that by what things, that is, by what sort of things, a man sins, by these, that is, by similar things, also, that is, even, he is tormented: the Gloss: "That from the likeness of the punishment they might recognize the quality of the fault," just as "Haman was hanged on the gallows which he had prepared for Mordecai," Esther 7; and Goliath was slain by his…
17 For your Almighty hand, that made the world of matter without form, wanted not means to send among them a multitude of bears or fierce lions,
Ambrosiaster · AD 384 In Wisdom, it says, He who created the world from formless matter: and on the other hand, because we were made from nothing (Wis. 11:18, and Gen. 1:2). That God created confused substances at once, the sense of the Scriptures declares, with darkness, indeed, mingled.
Hesychius of Jerusalem · AD 450 "Over time, in fact, the sea diminishes." Perhaps this alludes to him who, threatening the sea, dries it up. "And a desolate river is dried up." It does not say "rivers" but "a river," since all rivers are a single river, as the accounts in the book of Genesis tell us: "A spring rose from the ground." The one who created that river now dries it up, and, according to his will, h…
Bonaventure · AD 1257 For not impossible etc. Here is shown the fittingness of the punishment on the part of the judge who punishes, who prefers to use mercy rather than power.
18 Or unknown wild beasts, full of rage, newly created, breathing out either a fiery vapor, or filthy scents of scattered smoke, or shooting horrible sparkles out of their eyes:
Bonaventure · AD 1257 Or beasts of a new kind, full of rage and unknown, and therefore more terrible: Deuteronomy 32: "I will send the teeth of beasts upon them, with the fury of those that drag upon the ground" etc.
19 Of which not only the harm might dispatch them at once, but also the terrible sight utterly destroy them.
20 Yes, and without these might they have fallen down with one blast, being persecuted of vengeance, and scattered abroad through the breath of your power: but you have ordered all things in measure and number and weight.
Ambrose of Milan · AD 397 Therefore, because fire overflows and boils, water also overflowed on the earth, lest the heat of the rising sun and the burning stars should scorch it, and an unusual vapor should harm the tender beginnings of things. How many springs, rivers, and lakes water the lands; is it not because some internal fire sends up vapor within them?
Cassiodorus · AD 585 The writers of secular letters held that arithmetic was the first among the disciplines, given that music, geometry and astronomy, which follow it, have need of arithmetic for the explanation of their laws. For example, the relationship between simple and double, which is proper to music, has need of arithmetic.
Bonaventure · AD 1257 The whole of the world-machine was produced into being in time and from nothing by one first, sole, and supreme principle: whose power, although it is immense, nevertheless disposed all things in a certain weight, number, and measure.
21 For you can show your great strength at all times when you will; and who may withstand the power of your arm?
Rabanus Maurus · AD 856 Nothing is impossible for the Almighty, therefore no one can resist Him; for all things are placed in the will of the Lord, and there is no one who can resist His will. Whatever God willed, He did in heaven and on earth, in the sea and in the depths.
Bonaventure · AD 1257 For much etc. Here is set forth the proof of divine power, first through its magnitude in itself; second, through the smallness of the creature: For as etc.
22 For the whole world before you is as a little grain of the balance, yes, as a drop of the morning dew that falls down upon the earth.
Vigilius of Thapsus · AD 484 Who can hide or flee before the unique divinity of the Trinity? To the Trinity, the entire globe of the earth seems as a raindrop, or a bit of foam or a drop of morning dew that descends from heaven.
Rabanus Maurus · AD 856 Similar to this statement is what is read in Isaiah: Behold, the nations are as a drop from a bucket, and are counted as the small dust of the balance (Isa. 40:15). And a little later: All the nations, he says, are as nothing before him, and are accounted by him as nothing and emptiness. (Isa.
Bonaventure · AD 1257 And just as all things compared to the divine power can do virtually nothing, so all things compared to the divine essence are virtually the least. Whence in respect to the divine being this entire world is as something minimal.
23 But you have mercy upon all; for you can do all things, and wink at the sins of men, because they should amend.
Victor of Cartenna · AD 500 Let us turn and trust in the Lord while we live the season of this life, and let us prepare the viaticum of penance before our judge. Let us not fill our time with futile engagements or say that we are born to sin, but let us live to act well.
Rabanus Maurus · AD 856 Therefore, the power of God, always joined with goodness, although it is in need of nothing, nevertheless does not despise His work in men on account of their sins, but by granting forgiveness through repentance, He washes them from sins, and with fatherly compassion, He encourages and nourishes them to be gathered back to Himself.
Bonaventure · AD 1257 And you have mercy on all etc. Here is set forth the proof of divine mercy; and first he proves it through the effect of overlooking; second, through the effect of love: For you love; third, through the effect of preservation: But how could etc.; fourth, through the effect of pardon: But you spare.
24 For you love all the things that are, and abhor nothing which you have made: for never would you have made anything, if you had hated it.
Origen of Alexandria · AD 253 let us take our example from God Himself. For He loves all things that are, equally, so that He hates none of the things He has made; for neither did He make anything that He would hold in hatred: not however for this reason did He love the Egyptians alike as the Hebrews, and Pharaoh as Moses and Aaron.
Rabanus Maurus · AD 856 The good worker loves, preserves, and governs good work, and therefore, if ever human weakness strays from the way of truth by sinning, he endures with much patience, waiting for them to be converted for the better through repentance. Therefore, he makes his sun rise on the good and the evil, and sends rain on the just and the unjust (Matt. 5:45).
Bonaventure · AD 1257 For you love all things that exist, namely by approving and preserving their goods: whence Genesis 1: "God saw all things that he had made, and they were very good": the Gloss: "A good craftsman loves his own work"; but God did not make sin: whence John 1: "Without him was made nothing," that is, "sin," according to Augustine.
25 And how could anything have endured, if it had not been your will? or been preserved, if not called by you?
Bonaventure · AD 1257 But how could anything, that is, any creature, endure, namely in its being: unless you had willed it, that is, unless you voluntarily preserved it by your goodness? as if to say: in no way: whence Gregory: "All things that exist would tend toward nothingness, unless they were sustained or held by the hand of the Creator".
26 But you spare all: for they are yours, O Lord, you lover of souls.
Didymus the Blind · AD 398 It is written, "Not a messenger or an angel but the Lord himself saved them." He forgave them, for no other reason than that he loved them.
Bonaventure · AD 1257 But you spare all, namely human beings, who are called every creature, according to that passage in Mark, last chapter: "Preach the Gospel to every creature"; you spare, I say, because it is proper to you according to that passage: "O God, whose property it is always to have mercy and to spare." Because they are yours, O Lord: Ezekiel 18: "All souls are mine"; who love souls: w…