“As for the ungodly, wrath came upon them without mercy unto the end: for he knew before what they would do;”
Knew. God foresaw the malice of the Egyptians against his people, but as not the author of it. (Worthington)
“How that having given them leave to depart, and sent them hastily away, they would repent and pursue them.”
Care. Literally, “solicitude,” (Haydock) so that they would not allow them time to prepare victuals.
“For the destiny, whereof they were worthy, drew them unto this end, and made them forget the things that had already happened, that they might fulfil the punishment which was wanting to their torments:”
Necessity. God permitted them to be blinded by their own obstinacy. (Calmet) — They rushed headlong into the channel of the Red Sea. (Haydock)
“For the whole creature in his proper kind was fashioned again anew, serving the peculiar commandments that were given unto them, that thy children might be kept without hurt:”
Beginning. It seemed susceptible of any form; and the elements appeared to be of another nature. The fire burnt in water, the sea retired, &c., chap. v. 21., and xvi. 24.
“As namely, a cloud shadowing the camp; and where water stood before, dry land appeared; and out of the Red sea a way without impediment; and out of the violent stream a green field:”
Field. Like a meadow, (Calmet) germinans, “growing grass.” (Septuagint) (Haydock) — Pliny ([Natural History?] xiii. 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 cv. 9., and Isaias lxiii. 13.) or place of pasture, while the sea seemed to be in quest of other channels. (Calmet) (Genesis i. 9.) (Haydock)
“For quails came up unto them from the sea for their contentment.”
Thunders. Which took place at the destruction of Sodom, for their warning. (Calmet)
“For the Sodomites did not receive those, whom they knew not when they came: but these brought friends into bondage, that had well deserved of them.”
In another. Literally, “but there was another respect (or punishment) of them, because unwillingly they received strangers,” Genesis xix. 1. (Haydock) — The Amorrhites would not admit the Israelites, Numbers xxi. 21. (Worthington)
“And not only so, but peradventure some respect shall be had of those, because they used strangers not friendly:”
Laws. Or “rights,” justitiis. The Hebrews acknowledged the civil authority (Menochius) of Pharao, though they adopted not his religion, chap. xviii. 4. (Haydock)
“Therefore even with blindness were these stricken, as those were at the doors of the righteous man: when, being compassed about with horrible great darkness, every one sought the passage of his own doors.”
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. ii. — Sight. Septuagint add, “of what happened” (Haydock) in those miraculous changes.
“For the elements were changed in themselves by a kind of harmony, like as in a psaltery notes change the name of the tune, and yet are always sounds; which may well be perceived by the sight of the things that have been done.”
Water. Men, &c., passed through the Red Sea, while frogs got into houses.
“The fire had power in the water, forgetting his own virtue: and the water forgat his own quenching nature.”
Therein. For the punishment of the Egyptians, chap. xvi. 18. (Calmet) — Food. Manna. (Challoner) — Septuagint, “immortal food,” ambrosia. (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)