Translated using ChatGPT.
It follows: “Therefore the people thirsted there because of the lack of water.” Behold the necessity of the people — and they murmured against Moses, saying, “Why have you brought us up…?” Behold also the malice of the same people. For in such necessity they ought to have had recourse to the Lord, who from the beginning made the seas, the springs, and the rivers, and who continually causes them to flow. But they did not do this; rather they turned against Moses, murmuring because he had led them out of Egypt.
Yet in this they murmured more against the Lord, who principally had led them forth — as was most evident at the Red Sea — than against Moses, who was only the minister of the Lord in their guidance. Hearing this, Moses, who was altogether meek, withdrew apart from the people and cried out to the Lord, perhaps in the secret of his heart or with his voice.
And note that Moses acted rightly in having recourse to God in such necessity, for as Josaphat king of Judah said: “We do not know what we ought to do; this alone remains, that we direct our eyes toward you.” And the Psalm says: “To you I have lifted up my eyes, you who dwell in the heavens.”
Moses therefore said to the Lord: “What shall I do with this people?” For he does not dare to ask for water for the people, knowing that they were unworthy of so great a divine benefit because of their murmuring; and therefore he commits everything to divine providence, saying: “What shall I do with this people? Yet a little more and they will stone me.” Whether Moses rightly feared being stoned will be discussed in the solution to the sixth doubt.
The Lord therefore said to Moses: “Go before the people” — supply: “to the rock.” What that rock was will be stated later. The remaining matters of this text will become clear in resolving the following doubts.
The first doubt arises from the phrase “according to the word of the Lord.” The question is: when did the Lord speak about this? It must be said, according to Josephus, that here the “word of the Lord” should not be taken as a sensible voice by which the Lord addressed the millions of the Hebrew people, but rather by the “word of the Lord” should be understood the sign of the cloud which stood over the camp; and when it moved, then by necessity they moved their camp and followed it, as is said in Numbers 9. Therefore the cloud is here called the word of the Lord — not vocal, but real.
The second doubt arises from the phrase “where there was no water.” Why did the Lord wish to lead his people by such a desert path in which they would suffer so many defects of food and drink? It must be said that this was so that by frequent recourse to the Lord they might be better kept in the fear of God, and also so that the patience of the good and the impatience of the wicked might be manifested.
The third doubt: why was drink not continuously supplied to the children of Israel as food was in the manna? Andrew answers — as he reports — that it was necessary that something be withheld from the Hebrew people so that they might be compelled to persevere under the discipline of the scourge in the fear of God, since the people were stiff-necked. Food, however, was more necessary as more sustaining; yet the lack of drink afflicts more than the lack of food. For if someone were very hungry and equally thirsty, and food and drink were placed before him at equal distance, he would run more quickly to the drink than to the food. Thus the intention is clear.
The fourth doubt: why did they say to Moses, “Give us water that we may drink,” when among them there were both good and bad? The good, speaking with right intention, would say: “We know that you are God’s servant, for we have experienced this through the signs which God did through you in Egypt, at the Red Sea, and in the other signs that followed; therefore we trust in your holiness that, if you pray for the giving of water, God will hear you, and thus in some way it lies with you that we may have water to drink.” But the wicked spoke the same words by antiphrasis (irony), as if saying: “Why have you led us into this land where we die of thirst? Now we clearly see that you are a deceiver, since you cannot give us water to drink, nor will you remain with us in the same condemnation.” Thus they detracted from the holiness of Moses, who, although he could not give water authoritatively, could do so by prayer — for thus holy men perform miracles.
The fifth doubt arises from Moses’ words to the people: “Why do you tempt the Lord?” It seems they were not tempting God, since they had nothing to do by human counsel regarding the provision of water. It must be said that they are called to tempt God because they did not ask for water with humility, but wished to test God’s power — whether he could give them water in a dry and waterless place; or, if they did not altogether doubt his power, they still wished to test whether they were among those for whom he would work miracles.
The sixth doubt arises from the words: “Yet a little more and they will stone me.” How could Moses, being such a perfect man, fear being stoned by the Israelites, since perfect charity casts out fear, as is said in 1 John 4? It must be said that Moses spoke from natural fear, which can exist even in a constant and perfect man — as is evident in Christ, who was seized with fear before the Passion. Charity casts out not natural fear, but the fear of disordered passion which exceeds reason. Or it may be said that charity casts out fear, that is, the anxiety and disturbance attached to fear — for blessed John immediately adds that fear has punishment. Or again, the saying of John is understood of servile fear. Or it may be said that Moses spoke not from fear for himself but from fear lest the people should sin by stoning him, as Hugh the Cardinal says. The Archbishop of Canterbury says that Moses spoke not from fear but from the familiarity he had with God, as in what is read later: “Blot me out of your book…” — which disjunctive statement should be understood conditionally. Master Nicholas of Lyra says Moses spoke out of fear for the people, lest if he were killed they would depart from God through idolatry.
The seventh doubt arises from the phrase: “Take in your hand the rod with which you struck the river.” Why did the Lord command this? It must be said that some among the Hebrews were so malicious that they said the ministry of that rod extended only to the infliction of evils — as was seen in the plagues of Egypt — and not to the conferring of goods. Therefore, to show the falsity of their error, the Lord commanded Moses to use that rod in bringing forth water from the rock, so that it might be clearly shown that it was not only an instrument of divine justice in punishing evils but also of divine mercy in conferring benefits.
The eighth doubt: why did God will that Moses take some of the elders of the people when he was about to strike the rock? The reason was that they might be witnesses that previously there was no water there, and that by the touch of Moses’ rod it was miraculously brought forth; and that they might report this to the people so that they would recognize more clearly the power of God and the holiness of Moses, and thus be more ready to obey him. Also, the Lord commanded this to show that those who preside over the people, whether in spiritual or temporal matters, ought to call to themselves serious and prudent men who are good counselors, whose advice they should use in difficult matters.
The ninth doubt: why is the said rock called the rock of Horeb? It must be said that it is not called the rock of Horeb because it was on Mount Horeb, which is the same as Mount Sinai, since it was still quite distant from that place, but because it was another place of the same name. Peter Comestor says that in this passage by the rock of Horeb is understood a part of Mount Sinai so called, for that mountain is very long. Others say that elsewhere there is a rock called Horeb because of King Oreb who was slain there, as is read in Judges 7.
The tenth doubt arises from the words spoken to Moses: “Take the rod with which you struck the river.” The contrary seems to follow from Exodus 7, where it is said that Aaron struck the waters of the river and they were immediately turned into blood. It must be said that Aaron struck the river by the authority and command of Moses, as is said there; and he is said to do a thing by whose authority it is done. Therefore here it is said that Moses struck the river. For thus Augustine says in his book of Questions on Exodus. Or, as he says there, “river” may be taken for the Red Sea, which Moses himself struck when it was divided so that the children of Israel might pass; thus “river” is taken in the Psalm: “You broke the rivers of Ethan.”
The eleventh doubt arises from the words of the Lord to Moses: “Behold, I will stand before you there upon the rock of Horeb.” The question is how the Lord stood there. It must be said that perhaps he stood there by means of some assumed creature in whatever manner he willed; or it may be said that the Lord stood there as previously indicated, ready to fulfill Moses’ petition concerning the giving of water; or he stood there by his effect.
The twelfth doubt: whether the Lord in fact produced water from the rock of Horeb. It seems not, because nothing is explicitly said in the text about the effect, but only that the Lord promised Moses that he would do so. It must be said that although nothing is expressly stated, it is sufficiently understood; for since he promises something, the promise is unfailingly fulfilled. Moreover, since Moses did as he was commanded in striking the rock, it rightly follows that waters were brought forth in abundance. Although the striking of the rock occurred twice, it happened in different places and times — the first here, the second in Numbers 20. Likewise in the Psalm it is said that they provoked him at the waters of contradiction and Moses was afflicted because of them.
The thirteenth doubt concerns the sense of those interrogative words of the children of Israel: “Is God among us?” It may be understood in two ways. First thus: Is God among us by grace — that is, is God who is in us by grace of such power that we are of such merit before him that he wills to do this for us? — understood assertively, not doubtfully, whether he can do it or not. Secondly thus: Is God morally among us?
Morally, by the water may be understood the grace of the Holy Spirit, which cleanses the filth of vices just as water cleanses bodily dirt, according to Ezekiel: “I will pour clean water upon you — that is, upon sinners — and you shall be cleansed from all your defilements.” This water must be sought from the Lord, and he alone can give it, for “The Lord will give grace and glory,” and “Every best gift and every perfect gift is from above, coming down from the Father of lights.”
By the children of Israel in the desert suffering from lack of water are understood miserable sinners standing in the desert of sin. Such therefore may piously cry out to the Lord and say with the aforesaid people: “Give us water that we may drink.” And if they persevere in their petition, at length God will unexpectedly give them the water of grace and virtue.
But just as the Hebrew people first had recourse to Moses to obtain water, so we must have recourse to Christ to obtain grace, for he alone gives it in the order of meritorious cause. Hence John, after saying that Christ was full of grace, adds: “From his fullness we have all received, grace upon grace.”
Likewise we must have recourse to the Blessed Virgin and to all the saints of God, who, although they are not proper givers of grace — which flows from God alone as efficient cause and from Christ as meritorious cause — nevertheless by way of prayer can obtain it for us. Therefore preachers customarily exhort the people at the beginning of a sermon to turn to the Mother of grace, offering the salutation “Hail, full of grace.” Hence it is written in Job: “Turn to some of the saints.”
Let the preachers who would destroy or abolish this holy and praiseworthy custom long observed in the Church of Christ be ashamed; such, unless I am mistaken, should be called adversaries of Mary. Certain heretics proclaim that the saints are not to be invoked; therefore it is just that no one pray for them to the Most High. For the rock of Horeb is the hard and obstinate sinner, who when Moses — that is, God or a prelate — strikes with the rod of correction often pours forth the water of tearful compunction; he who was before dry becomes suddenly moist.
Of this we have an example in Mary Magdalene, who though she had been like a stone in the city as a sinner, at last coming to the Lord — while still in the city a sinner — came with a vessel of tears to Christ, the fountain of all graces, and so softened that flowing tears from her eyes, as from two fountains, began to wash the feet of Jesus. Thus it may be said: God turned the desert of the sinner’s conscience into pools of water because of the abundance of her tears; and, “Streams of water ran down my eyes because they did not keep your law.”
Thirdly, by this history we are instructed that in times of drought or sterility of the earth we should have recourse to the Lord by devout prayer, for “the prayer of a righteous man is powerful and effective,” as James says. The Apostle shows this by the example of Elijah, who prayed that heaven would be closed for three years and six months, and again prayed and rain came and the earth yielded its fruit.
Just as children, if they see the steward of the house deny them food and drink, run weeping to their father, so when we — who are children — see that the Lord seems to deny us necessities of life, we ought with tears to have recourse to the heavenly Father; and he will provide necessities, as is said: “Seek first the kingdom of God and his righteousness, and all these things shall be added to you.”
Fourthly, by the children of Israel complaining of lack of water are understood certain religious who, if not satisfied, murmur without considering the poverty of the house but seeking only their own satisfaction. They complain of those who have drawn them from the world into the cloister, saying: “Why have you brought us out of Egypt — that is, from the world — to kill us in this desert of religion by excessive fasts and abstinences?” Hearing this, Moses — that is, a devout prelate — turns to the Lord saying: “What shall I do with this people? Yet a little more and they will stone me,” that is, with their tongues.
What remedy then? The poor Moses — that is, the prelate — must come to the rock, Christ, and touch it by devout prayer so that the subjects may have what is necessary and cease murmuring; and if he does so with diligence, Christ will give sufficient waters.
Fifthly, according to the words “Moses cried to the Lord,” note that by Moses is signified a good prelate who, seeing the water of grace lacking among his subjects because of their evil works, must cry to the Lord by devout prayer that he may grant it. Although all are bound to pray for grace, the prelate more so by reason of his office, since he is responsible for others; subjects are bound chiefly to save their own souls.
Augustine says to the brethren in the desert that it is not enough for a prelate to keep himself pure, but he must cause his subjects to shine by example. And subjects do not usually lay down their lives for their prelates, but the reverse.
Sixthly, according to the words “Go before the people,” it is noted that the Lord seems to say to every prelate that he ought to go before his subjects in honest conduct and example of life, whom he precedes in dignity of office — as the star went before the Magi. But many prelates are to be feared who go before their subjects toward evil, like Judas who went before the soldiers to seize Christ. Such evil prelates are like a certain fish called by some the “soldier fish” or a wicked dolphin which leads a multitude of fish into the mouth of a whale; thus evil prelates lead many into the mouth of hell. The difference is that the whale lets the dolphin go free, but hell retains both the evil prelate and the evil subject and seeks to devour all. Hence in pictures we see the mouth of hell always open.
Allegorically, first, by the rock spoken of here is understood Christ, according to what is written in 1 Corinthians: “The rock was Christ.” This rock was struck on the cross by the lance, and from it flowed blood and water (John 19); and from these two the sacraments of the Church receive their full efficacy, in which is conferred the water of saving grace by which the Christian people are refreshed. Hence the Apostle says in the same place: “They drank from the spiritual rock that followed them.”
Allegorically, secondly, by the Hebrew people complaining of lack of water is signified the defect of the Old Law. Although that people then had many and varied sacraments, they did not confer grace, since they did not work ex opere operato as do the sacraments of the New Law. But when the rock — Christ — was struck on the cross, streams flowed forth, that is, the sacraments conferring grace by their operation, provided no obstacle is placed. Now therefore the cause of murmuring has been removed among the faithful people, because since that rock was struck, the faithful abound in the waters of grace, to which Christ himself invites us saying: “All you who thirst, come to the waters” (Isaiah 55).
But from where shall we draw them? Certainly from the fountains of the Savior (Isaiah 12), that is, from the wounds of Christ, from which those waters flowed in the order of meritorious cause.
What then is signified by the fact that both men and beasts suffered thirst in the time of Moses and were afterward refreshed from water brought forth from a great rock struck? Surely by men and beasts are designated the wise and the simple, the great and the little — indeed all people — who at the coming of the Savior, especially at the time when the rock was struck on the cross, can by the grace of God find water in abundance.
Allegorically, third, the rock is Sacred Scripture, whose difficulty and hardness does not immediately pour forth the water of doctrine; rather one must strike it again and again — that is, study diligently and turn over the sacred books — before arriving at the true fountain, namely the true sense of Scripture.
Why did the Lord will that the depth of Sacred Scripture lie so hidden? For three reasons.
First, because of the unworthiness of those who do not receive Scripture, lest by too great clarity it fall into contempt among them. Hence Christ says in Matthew 7: “Do not give what is holy to dogs, nor cast your pearls before swine, lest they trample them underfoot.”
Second, as Chrysostom says on Matthew (in the unfinished work), God willed that some be teachers and others disciples; for if all knew everything, a teacher would not be necessary, and the order of things would be confused.
Third, for the sake of exercise. Gregory says on Ezekiel that Scripture is written entirely for us, but not entirely understood by us: many things are open to feed the little ones, others are wrapped in obscurity to exercise the strong so that what is gained with labor may be more pleasing; some are so hidden that when we do not understand we grow in humility; and some speak so of heavenly things that they are fully clear only to the citizens of heaven.
Allegorically, fourth, Moses — against whom Israel murmurs because of lack of water — signifies the study of Sacred Scripture, against which many murmur especially because of lack of temporal support, since in such study material provision is not found abundantly. Therefore many transfer themselves to another kind of study aimed at earning bread — as is proverbially said: “The page of Justinian gives riches, but the sacred page scarcely bread.”
Allegorically, fifth, according to the beginning of the preceding clause, “the whole multitude set out,” this may be referred to the day of judgment which will take place in the valley of Jehoshaphat. Then every multitude — not only the children of Israel but all who have ever lived — will depart from their places and dwellings, from graves as regards the dead, and will encamp in that valley, as the Lord says in Joel 3: “I will gather all nations and bring them down to the valley of Jehoshaphat, and there I will enter into judgment with them.” Christ also foretold this in Matthew 25.
The people asking water from Moses to drink signifies that the reprobate on Christ’s left will gladly ask for the water of mercy if they knew they would be heard; it may also be understood of bodily water which they would gladly ask for refreshment, since their bodies will be greatly afflicted by the burning fire of hell. Yet even if they should ask, they will in no way obtain it, not even in the smallest measure — as we know from the rich man in Luke 16. For the rock, Christ, will then be so hard that he will be moved to mercy by no prayers. Therefore while we have time, let us do good and be merciful, that Christ may then be merciful to us; for “judgment without mercy will be shown to the one who has not shown mercy” (James 2).
Anagogically, the children of Israel greatly thirsting and saying to Moses, “Give us water that we may drink,” signify the angels, who are called sons of God by creation since he made them in his image. When first created they thirsted for glory; since they did not yet possess it according to the common opinion, they asked it of the Lord, saying in effect, “Give us to drink,” that our desire may be satisfied — “When your glory appears” (Psalm).
But there was a great difference among the sons of God: some sought that water of glory as if owed to them because of their natural excellence, attributing nothing to grace, and therefore did not receive it — for salvation is not from works of justice but according to mercy (Titus 3). Others asked it principally from the grace of God — “The gift of God is eternal life” (Romans 6) — and they attained it, hearing: “Enter into the joy of your Lord” (Matthew 25). This was spoken to the good angels.
As for the just who died before Christ, they did not enter the joy of the Lord nor drink the water springing up to eternal life until the rock — Christ — was struck. After that rock was struck on the cross, streams suddenly flowed into the dry places, that is, into the hearts of the holy fathers waiting in limbo; Christ descended to them, communicated to them the vision of his presence, freed them, and led them to heavenly glory. Then it was said to them as to the angels: “Enter into the joy of your Lord.” And also: “All you who thirst — who have long desired refreshment — come to the waters.”
Nor does Christ cease even today to invite people to these waters, saying in John 7: “If anyone thirsts — that is, desires salvation — let him come to me and drink.”
CONTINUE
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