“Therefore by the like were they punished worthily, and by the multitude of beasts tormented.”
Things. Septuagint, “therefore by similar things they,” &c. (Haydock) — The Egyptians were punished for their idolatry by beasts, though they worshipped them, (Haydock) being infested with insects, frogs, locusts, &c., (chap. xii. 23., and Exodus viii., and x.; Calmet) and seeing their first-born perish for their cruelty. (Worthington)
“Instead of which punishment, dealing graciously with thine own people, thou preparedst for them meat of a strange taste, even quails to stir up their appetite:”
Meat. The second time, God gave them in his anger: but still he dealt favourably with his people, (Exodus xvi. 13., and Numbers xi. 7.; Calmet) punishing them as a father, for their amendment. (Worthington)
“To the end that they, desiring food, might for the ugly sight of the beasts sent among them lothe even that, which they must needs desire; but these, suffering penury for a short space, might be made partakers of a strange taste.”
They indeed desiring food, &c. He means the Egyptians; who were restrained even from that food which was necessary, by the frogs and the flies that were sent amongst them, and spoiled all their meats. (Challoner) — Exodus viii. 3. (Calmet) — These. The Israelites. (Challoner) — New meat. Quails. (Menochius)
“But they were troubled for a small season, that they might be admonished, having a sign of salvation, to put them in remembrance of the commandment of thy law.”
Sign of salvation. The brazen serpent, an emblem of Christ our Saviour; (Challoner) and of the obedience which they should shew to God’s commands. (Calmet) — The sign could have no inherent value; but, as a token of God’s favour, was the means of curing the people. (Worthington)
“For it was neither herb, nor mollifying plaister, that restored them to health: but thy word, O Lord, which healeth all things.”
Plaster, malagma. The remedy ordained by God was not naturally efficacious. (Calmet) — “Every wound of the soul has its medicine in the Scriptures.” (St. Augustine, Psalm xxxvi.)
“For, which is most to be wondered at, the fire had more force in the water, that quencheth all things: for the world fighteth for the righteous.”
The fire had more force. Viz., When the fire and hail mingled together laid waste the land of Egypt, Exodus ix. (Challoner) — This destroyed the useful cattle, but not such as infested the Egyptians. (Worthington) — The water seemed to nourish the flames, 3 Kings xviii. 39.
“For sometime the flame was mitigated, that it might not burn up the beasts that were sent against the ungodly; but themselves might see and perceive that they were persecuted with the judgment of God.”
Mitigated. The Egyptians could not banish the insects with fire and smoke, (Jansenius) or the storm sent by God, did not exterminate the sciniphs, which had caused the magicians to acknowledge a miracle, Exodus viii. 18. The frogs and flies were already gone, Ibid.[Exodus viii.?] 11., and 31. (Calmet)
“Instead whereof thou feddest thine own people with angels' food, and didst send them from heaven bread prepared without their labour, able to content every man's delight, and agreeing to every taste.”
Angels. See Exodus xvi. (Worthington) — If angels stood in need of food, they could have nothing more delicious. So water is styled honey, to denote its excellence, Psalm lxxvii. 25., Leviticus xx. 24., and Joel iii. 18. — Taste. These expressions are figurative. (Calmet)
“For thy sustenance declared thy sweetness unto thy children, and serving to the appetite of the eater, tempered itself to every man's liking.”
Sustenance. Literally, “substance,” which some explain (Calmet) of God himself preparing this delicious food. (Naz. or. xlix.) — Liked. So that if a person wished to eat an egg, &c., the manna became one, without altering its appearance, which is the case in the blessed Eucharist. (Valentia, 4 disp. 6., &c.) — But this opinion supposes a continued miracle, which seems not necessary, and it is generally believed that the taste alone was changed, which St. Augustine and others restrain to God’s faithful servants, otherwise the Hebrews could not have been disgusted with manna, Numbers xi. 6., and xxi. 5. To these it was therefore simply manna. But the others found in it whatever they could desire. (St. Gregory, Mor. vi. 9.) — Yet according to others, (Haydock) both enjoyed the same privilege. (Menochius) — We cannot account for men’s fancies.
“That thy children, O Lord, whom thou lovest, might know, that it is not the growing of fruits that nourisheth man: but that it is thy word, which preserveth them that put their trust in thee.”
Word. Deuteronomy viii. 3., and Matthew iv. 4. Fruits, of themselves, could not support man. (Calmet)
“That it might be known, that we must prevent the sun to give thee thanks, and at the dayspring pray unto thee.”
Light. Those who desire to receive any favour must seek it with diligence, as the manna was to be gathered before sun-rise. (Clarius.) (Calmet)
“For the hope of the unthankful shall melt away as the winter's hoar frost, and shall run away as unprofitable water.”
Water. The ungrateful and negligent shall find their hopes frustrated, (Calmet) as well as the wicked, who expect salvation (Worthington) without a change of manners. (Haydock) — Ingratitude stops the fountain of grace. (Menochius)