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ACTS VII. 6, 7.
"And God spake on this wise, That his seed
should sojourn in a strange land; and that they
should bring them into bondage, and entreat them
evil four hundred years. And the nation to whom
they shall be in bondage will I judge, said
God: and after that shall they come forth, and
serve Me in this place." SEE, what a
number of years the Promise has been given, and
the manner of the Promise, and nowhere
sacrifice, nowhere circumcision! He here
shows, how God Himself suffered them to be
afflicted, not that He had anything to lay to
their charge. "And they shall bring them into
bondage," etc. But nevertheless, they did
not these things with impunity. "And the
nation to whom they shall be in bondage I will
judge, said God." For, to show that they
are not to go by this, in estimating who are
pious (by reason of their saying, "He trusted
in God, let Him deliver Him,") (Matt.
xxvii. 43).--He, the Same that
promised, He that gave the land, first permits
the evils. So also now, though He has
promised a Kingdom, yet He suffers us to be
exercised in temptations. If here the freedom
was not to be till after four hundred years,
what wonder, with regard to the Kingdom? Yet
he performed it, and lapse of time availed not
to falsify His word. Moreover, it was no
ordinary bondage they underwent. And the matter
does not terminate solely in the punishment of
those (their oppressors); but they themselves
also, He saith, shall enjoy a mighty
salvation. Here he reminds them too of the
benefit which they enjoyed. "And he gave him
the covenant of circumcision.' and so he begat
Isaac." Here he lets himself down to lower
matters. "And circumcised him on the eighth
day: and Isaac (begat) Jacob, and Jacob
the twelve patriarchs." (v. 8).--Here
he seems to hint now at the type. "And the
patriarchs moved with envy, sold Joseph into
Egypt." (v. 9.) Here again, the type of
Christ. Though they had no fault to find with
him, and though he came on purpose to bring them
their food, they thus ill-treated him. Still
here again the promise, though it is a long
while first, receives its fulfillment. "And
God was with him "--this also is for
them--"and delivered him out of all his
afflictions." (v. 10). He shows that
unknowingly they helped to fulfil the prophecy,
and that they were themselves the cause, and
that the evils recoiled on their own selves.
"And gave him favor and wisdom in the sight of
Pharaoh king of Egypt, Gave him favor," in
the eyes of a barbarian, to him, the slave,
the captive: his brethren sold him, this
(barbarian) honored him. "Now there came a
dearth over all the land of Egypt and Canaan,
and great affliction: and our fathers found no
sustenance. But when Jacob heard that there
was corn in Egypt, he sent out our fathers
first. And at the second time Joseph was made
known to his brethren." (v. 11-13).
They came down to buy, and had to depend upon
him for everything. What then did he? [" He
made himself known to his brethren:"] not to
this point only did he carry his friendliness;
he also made them known to Pharaoh, and brought
them down into the land. "And Joseph's
kindred was made known unto Pharaoh. Then sent
Joseph, and called his father Jacob to him,
and all his kindred, threescore and fifteen
souls. So Jacob went down into Egypt, and
died, he, and our fathers, and were carried
over into Sychem, and laid in the sepulchre
that Abraham bought for a sum of money of the
sons of Emmor the father of Sychem. But when
the time of the promise drew nigh, which God
had sworn to Abraham the people grew and
multiplied in Egypt, till another king arose,
which knew not Joseph. (v. 13-18).
Then again, fresh disappointment
(anelpistia): first, famine, but they came
through that: secondly, the falling into the
hands of their enemy: thirdly, the being
destroyed by the king. Then (to show) God's
fulness of ways and means (eumhkanon), "In
which time," it says, "Moses was born, and
was exceeding fair." (v. 20.) If the
former circumstance was wonderful, that Joseph
was sold by his brethren, here again is another
circumstance more wonderful still, that the king
"nourished" the very person who was to
overthrow his dominion, being himself the person
that was to perish. Do you observe all along a
figurative enacting, so to say, of the
resurrection of the dead?But it is not the same
thing for God himself to do a thing, and for a
thing to come to pass in connection with man's
purpose (proairesis). For these things indeed
were in connection with man's purpose [ but the
Resurrection by itself,
independently.]--"And he was mighty;,"
it says, "in word and in deed" (v. 22):
he that was to have died. Then again he shows
how ungrateful they were to their benefactor.
For, just as in the former instance, they were
saved by the injured Joseph, so here again they
were saved by another injured person, I mean,
Moses. "And when he was full forty years
old," etc. For what though they killed him
not actually? In intention they did kill, as
did the others in the former case. There, they
sold out of their own into a strange land:
here, they drive from one strange land into
another strange land: in the former case, one
in the act of bringing them food; in this, one
in the act of giving them good counsel; one to
whom, under God, the man was indebted for his
life! Mark how it shows (the truth of) that
saying of Gamaliel's, "If it be of God, ye
cannot overthrow it." (ch. v. 39.) See
the plotted-against eventually becoming the
authors of salvation to those plotting against
them: the people, plotting against itself, and
itself plotted against by others; and for all
this, saved! A famine, and it did not consume
them: nor was this all: but they were saved by
means of the very person, whom they had expected
to be destroyed (by their means). A royal
edict, and it did not consume them: nay then
most did their number increase, when he was dead
"who knew" them. Their own Saviour they
wished to kill, but for all that, they had not
power to do it. Do you observe, that by the
means whereby the devil tried to bring to naught
the promise of God, by those very means 'it
was advanced?
"And God spake on this wise," etc.
(Recapitulation, v. 6, 7.) This is
suitable to be said here also: that God is rich
in ways and means to bring us up from hence.
For this above all showed the riches of God's
resources, that in its very reverses
(apostroFh) the nation increased, while
enslaved, while evil entreated, and sought to
be exterminated. And this is the greatness of
the Promise. For had it increased in its own
land, it had not been so wonderful. And
besides, it was not for a short time, either,
that they were in the strange land: but for four
hundred years. Hence we learn a (great
lesson)of philosophic endurance
(FilosoFian):--they did not treat them as
masters use slaves, but as enemies and
tyrants--and he foretold that they should be
set in great liberty: for this is the meaning of
that expression, "They shall serve: and they
shall come up hither again" (entauqa
epaneleusontai); and with impunity.--And
observe, how, while he seems to concede
something to circumcision, he in fact allows it
nothing (v. 8); since the Promise was
before it, and it followed after.--"And the
patriarchs," he says, "moved with envy.
(v. 9.) Where it does no harm, he humors
(karizetai) them: for they prided themselves
much on these also.-- And he shows, that the
saints were not exempt from tribulation, but
that in their very tribulations they obtained
help. And that these persons did themselves
help to bring about the results, who wished to
cut short these same (afflictions): just as
these made Joseph the more glorious: lust as
the king did Moses, by ordering the children to
be killed: since had he not ordered, this would
not have been: just as also that (Hebrew)
drives Moses into exile, that there he may have
the Vision, having become worthy. Thus also
him who was sold for a slave, makes He to reign
as king there, where he was thought to be a
slave.
Thus also does Christ in His death give proof
of His power: thus also does He there reign as
king where they sold Him. "And gave him favor
and wisdom," etc. (v. 10.) This was not
only by way of honor, but that he should have
confidence in his own power. "And he made him
governor over Egypt and all his house." "Now
there came a dearth," etc. On account of
famine--such preparations is he
making--"with threescore and fifteen souls,"
he says, "Jacob went down into Egypt, and
died, he and our fathers, and were carried over
into Sychem, and laid in the sepulchre that
Abraham bought for a sum of money from the sons
of Emmor the father of Sychem. (v.
11-16). It shows, that they were not
masters even to the extent of a burying-place.
"But when the time of the promise drew nigh,
which God had sworn to Abraham, the people
grew and multiplied in Egypt, till another king
arose, which knew not Joseph" (v. 17,
18). Observe, that it is not during the
four hundred years that He multiplies them, but
(only)when the end was about to draw nigh.
And yet already four hundred years were passed,
nay more, in Egypt. But this is the wonder of
it. "The same dealt subtly with our kindred,
and evil-entreated our fathers, that they
should cast out their young children, to the end
they might not live." (v. 19.) "Dealt
subtly:" he hints at their not liking to
exterminate them openly: "that they should cast
out their young children," it says. "In
which time Moses was born and was exceeding
fair." (v. 20.) This is the wonder,
that he who is to be their champion, is born,
neither after nor before, these things, but in
the very midst of the storm (qumw). "And was
nourished up in his father's house three
months." But when man's help was despaired
of, and they cast him forth, then did God's
benefit shine forth conspicuous. "And when he
was cast out, Pharaoh's daughter took him up,
and nourished him for her own son." (v.
21.) Not a word of Temple, not a word of
Sacrifice, while all these Providences are
taking place. And he was nourished in a
barbarian house. "And Moses was learned in
all the wisdom of the Egyptians, and was mighty
in words and m deeds." (v. 22.) "Was
trained," both in discipline and in letters.
"And when he was full forty years old." (v.
23.) Forty years he was there, and was not
found out from his being circumcised. Observe,
how, being in safety, they overlook their own
interests, beth he and Joseph, in order that
they may save others: "And when he was full
forty years old, it came into his heart to visit
his brethren the children of Israel. And
seeing one of them suffer wrong, he defended
him, and avenged him that was oppressed, and
smote the Egyptian: for he supposed his
brethren would have understood how that God by
his hand would deliver them: but they understood
not." (v. 23-25.)--See how up to
this point he is not yet offensive to them; how
they listened to him while he said all this.
And "his face," we read, "was as the face
of an angel" (ch. vi. 15).--"For he
supposed," etc. And yet it was by deeds that
his championship was shown; what intelligence
was there need of here? but still for all this
"they understood not. And the next day he
showed himself unto them as they strove, and
would have set them at one again, saying,
Sirs, ye are brethren; why do ye wrong one to
another?" (v. 26-28.) Do you mark
with what mildness he addresses them? He who
had shown his wrath in the case of the other,
shows his gentleness in his own case. "But he
that did his neighbor wrong thrust him away,
saying, Who made thee a ruler and a judge over
us? Wilt thou kill me, as thou didst the
Egyptian yesterday?" Mark; the very words
which they said to Christ: "Who made Thee
ruler and judge over us?" So habitual a thing
was it for Jews to wrong (their benefactors)
when in the act of receiving benefits! And
again, mark the atrocious baseness: (miarian
al. mokqhrian, Sav. marg.) "As thou didst
the Egyptian yesterday! Then fled Moses at
this saying, and was a stranger in the land of
Midian, where he begat two sons." (v.
29.) But neither did flight extinguish the
plan of Providence, as neither did death
(i.e. the death of Christ).
"And when forty years were expired, there
appeared to him in the wilderness of mount Sinai
an angel of the Lord in a flame of fire in a
bush." (v. 30.) Do you mark that it is
not hindered by lapse of time? For when he was
an exile, when a stranger, when he had now
passed much time in a foreign land, so as to
have two sons, when he no longer expected to
return, then does the Angel appear to him.
The Son of God he calls an Angel, as also he
calls Him man. (Appears) in the desert, not
in a temple. See how many miracles are taking
place, and no word of Temple, no word of
Sacrifice. And here also not simply in the
desert, but in the bush. "When Moses saw
it, he wondered at the sight: and as he drew
near to behold it, the voice of the Lord came
unto him." (v. 31.) Lo! he was deemed
worthy of the Voice also. "I am the God of
thy fathers, the God of Abraham, and the God
of Isaac, and the God of Jacob." (v.
32, 33.) Lo! how He shows that He is
none other than "the God of Abraham, and the
God of Isaac, and the God of
Jacob"--He, "the Angel of the Great
Counsel." (Is. ix. 6. LXX.
"Wonderful, Counsellor," E. V.) Here
he shows what great loving-kindness God herein
exhibits. "Then Moses trembled, and durst
not behold. Then said the Lord to him, Put
off thy shoes from thy feet; for the place where
thou standest is holy ground." Not a word of
Temple, and the place is holy through the
appearance and operation of Christ. Far more
wonderful this than the place which is in the
Holy of Holies: for there God is nowhere said
to have appeared in this manner, nor Moses to
have thus trembled. And then the greatness of
His tender care. "I have seen, I have seen
the affliction of My people which is in Egypt,
and I have heard their groaning, and am come
down to deliver them. And now come, I will
send thee into Egypt." (v. 34.) See,
how he shows, that both by kindnesses, and by
chastisements, and by miracles, God was
drawing them to Him: but they were still the
same. That God is everywhere present, they
learned.
Hearing these things, let us in our afflictions
flee to Him. "And their groaning," saith
He, "I have heard:" not simply, "because
of their calamities." But if any should ask,
Why then did He suffer them to be evil
entreated there? Why, in the first place, to
every just man his sufferings are the causes of
his rewards. And in the next place, as to why
He afflicted them: it was to show His power,
that He can (do all), and not only so, but
that He may also train them. Observe in fact;
when they were in the desert, then they "waxed
fat, they grew thick, they spread out in
breadth, they kicked" (Deut. xxxii.
15): and ever and always ease was an evil.
Therefore also from the beginning He said to
Adam: "In the sweat of thy face thou shall
eat thy bread." (Gen. iii. 19.) Also
(it was) in order that having come out of much
suffering into rest, they might give thanks to
God. For affliction is a great good. For
hear the Prophet saying, "It is good for me,
that Thou hast humbled me." (Ps. cxix.
71.) But if to great and wonderful men
affliction be a great (good), much more to
us. And, if you will, let us examine into the
nature of affliction as it is in itself. Let
there be some person rejoicing exceedingly, and
gay, and giving a loose to jollity: what more
unseemly, what more senseless than this? Let
there be one sorrowing and dejected: what more
truly philosophic than this? For, "It is
better," we read, "to go into the house of
mourning, than into the house of laughter."
(Eccles. vii. 2.) But, likely enough,
you do not like the saying, and want to evade
it. Let us however see, what sort of man Adam
was in Paradise, and what he was afterwards:
what sort of man Cain was before, and what he
was afterwards. The soul does not stand fast in
its proper place, but, like as by a running
tide, (reumatos, Edd. pneumatos, "wind
") is raised and buoyed up by pleasure, having
no steadfastness; facile in making professions,
prompt at promising; the thoughts all in
restless commotion: laughter ill-timed,
causeless hilarity, idle clatter of unmeaning
talk. And why speak of others? Let us take in
hand some one of the saints, and let us see what
he was while in pleasure, what again, when in
distress. Shall we look at David himself?
When he was in pleasure and rejoicing, from his
many trophies, from his victory, from his
crowns, from his luxurious living, froth his
confidence, see what sort of things he said and
did: "But I said in my prosperity," says
he, "I shall never be moved." (Ps. xxx.
6.) But when he has come to be in
affliction, hear what he says: "And if He
say to me, I have no mind for thee; lo! here
am I, let Him do that which is pleasing in
His sight." (2 Sam. xv. 26.) What
can be more truly philosophic than these words?
"Whatsoever may be pleasing to God," saith
he, "so let it be." And again he said to
Saul: "If the Lord stirreth thee up against
me, may thy sacrifice be acceptable." (1
Sam. xxvi. 19.) And then too, being in
affliction, he spared even his enemies: but
afterwards, not friends even, nor those who had
done him no injury. Again, Jacob when he was
in affliction, said: "If the Lord will give
me bread to eat, and raiment to put on."
(Gen. xxviii. 20.) As also the son of
Noah did nothing of the kind erewhile; but when
he was no longer afraid for his safety, you hear
how wanton he became. (ib. ix. 22.)
Hezekiah too, when he was in affliction, see
what things he did in order to his deliverance;
he put on sackcloth, and such like; but when he
was in pleasure, he fell through the haughtiness
of his heart. (2 Kings ch. xix. 20.)
For, saith the Scripture, "When thou hast
eaten, and drunk, and art filled, take heed to
thyself." (Deut. vi. 11, 12.) For
perilous, as on a precipice's brink, is the
post of affluence. "Take heed," saith he,
"to thyself." When the Israelites were
afflicted, they became all the more increased in
number: but when He left them to themselves,
then they all went to ruin. And why speak of
examples from the ancients? In our own times,
let us see, if you please, is it not the case,
that when the most are in good case, they become
puffed up, hostile to everybody, passionate,
while the power is with them: but if it be taken
away, they are gentle, lowly (and as) human
beings, are brought to a consciousness of their
own natural condition. Therefore the Scripture
saith, "Pride hath holden them unto the end:
their iniquity shall go forth as from fatness."
(Ps. lxxiii. 6. LXX.)
Now these things I have spoken, that we should
not make enjoyment every way our object. How
then does Paul say, "Rejoice alway?" He
does not say simply, "Rejoice," but he
adds, "in the Lord." (Phil. iv. 4.)
This is the greatest joy, such as the Apostles
rejoiced withal; the joy of which prisons, and
scourges, and persecutions, and evil report,
and all painful things, are the source, and the
root, and the occasion; whence also it comes to
a happy issue. But that of the world, on the
contrary, begins with sweets and ends in
bitters. Neither do I forbid to rejoice in the
Lord, nay, I earnestly exhort to this. The
Apostles were scourged, and they rejoiced:
were bound, and they gave thanks: were stoned,
and they preached. This is the joy I also
would have: from nothing bodily has it its
origin, but from spiritual things. It is not
possible for him who joys after the fashion of
the world, to rejoice also after a godly sort:
for every one who joys after the world's
fashion, has his joy in riches, in luxury, in
honor, in power, in arrogance: but he who
rejoices after the mind of God, has his joy in
dishonor for God's sake, in poverty, in
want, in fasting, in humbleness of mind.
Seest thou, how opposite are the grounds (of
joy)? To go without joy here, is to be
without grief also: and to be without grief
here, is to go without pleasure too. And in
truth these are the things which produce real
joy, since the others have the name only of
joy, but they altogether consist of pain. What
misery the arrogant man. endures! How is he
cut short (diakoptetai) in the midst of his
arrogance, bespeaking for himself numberless
insults, much hatred, great enmity, exceeding
spite, and many an evil eye! Whether it be
that he is insulted by greater men, he grieves:
or that he cannot make his stand against
everybody, he is mortified. Whereas the humble
man lives in much enjoyment: expecting honor
from none, if he receive honor, he is pleased,
but if not, he is not grieved. He takes it
contentedly that he is honored; but above all,
none dishonors him. Now not to seek honor, and
yet to be honored--great must be the enjoyment
of this. But in the other, it is just the
reverse: he seeks honor, and is not honored.
And the pleasure that the honor gives is not the
same to him who seeks it, as it is to him who
seeks it not. The one, however much he
receives, thinks he has received nothing: the
other, though you give him ever so little,
takes it as though he had received all. Then
again, he who lives in affluence and luxury has
numberless affairs of business, and let his
revenues flow in to him ever so easily, and, as
it were, from full fountains, yet he fears the
evils arising from luxurious living, and the
uncertainty of the future: but the other is
always in a state of security and enjoyment,
having accustomed himself to scantiness of diet.
For he does not so bemoan himself at not
partaking of a sumptuous board, as he luxuriates
in not fearing the uncertainty of the future.
But the evils arising from luxurious living,
how many and great they are, none can be
ignorant: it is necessary, however, to mention
them now. Twofold the war, in the body, and
in the soul: twofold the storm: twofold the
diseases; not only in this respect, but because
they are both incurable, and bring with them
great calamities. Not so, frugality: but here
is twofold health, twofold the benefits.
"Sleep of health," we read, "is in moderate
eating." (Ecclus. xxxi. 20.) For
everywhere, that which keeps measure is
pleasant, that which is beyond measure, ceases
to please. For say now: on a little spark put
a great pile of fagots, and you will no longer
see the fire shining, but much disagreeable
smoke. On a very strong and large man lay a
burden which exceeds his strength, and you will
see him with his burden lying prostrate on the
ground. Embark too large a freight in your
vessel, and you have ensured a grievous
shipwreck. Just so it is here. For just as in
overladen ships, great is the tumult of the
sailors, the pilot, the man at the prow, and
the passengers, while they cast into the sea the
things above deck, and things below; so here
too, with their vomitings upwards, and their
purgings downwards, they mar their
constitutions, and destroy themselves. And
what is the most shameful of all, the mouth is
made to do the office of the nether parts, and
that becomes the more shameful member. But if
to the mouth the disgrace be such, think what
must it be in the soul! For indeed there it is
all mist, all storm, all darkness, great the
uproar of the thoughts, at being so thronged and
crushed, the soul itself crying out at the abuse
done to it: all (the parts and faculties)
complaining of one another, beseeching,
entreating, that the filth may be discharged
somewhere. And after it is flung out, still
the turmoil is not at an end; but then comes
fever and diseases.
"And how comes it," say you, "that one may
see these luxurious livers, in goodly plight,
riding on horseback? What idle talk is this,"
say you, "to tell us of diseases? It is I
that am diseased, I that am racked, I that am
disgusting, while I have nothing to eat." Ah
me! for one may well lament at such words. But
the sufferers with the gout, the men that are
carried on litters, the men that are swathed
with bandages, from what class of people, I
ask you, shall we see these? And indeed, were
it not that they would deem it an insult, and
think my words opprobrious, I would before now
have addressed them even by name. "But there
are some of them, who are in good health as
well." Because they give themselves not merely
to luxurious living, but also to labors. Else
show me a man, who does nothing whatever but
fatten himself, free from pain as he lies
there, without an anxious thought. For though
a host of physicians without number came
together, they would not be able to rescue him
from his diseases. It is not in the nature of
things. For I will hold you a medical
discourse. Of the matters sent down into the
belly, not all becomes nourishment; since even
in the food itself, not all is nutritive, but
part of it in the process of digestion passes
into stool, part is turned into nourishment.
If then in the process of digestion the
operation is perfect, this is the result, and
each finds its proper place; the wholesome and
useful part betakes itself to its appropriate
place, while that which is superfluous and
useless, withdraws itself, and passes off.
But if it be in too great quantity, then even
the nutritive part of it becomes hurtful. And,
to speak by way of example, in order that my
meaning may be clearer to you: in wheat part is
fine flour, part meal, part bran: now if the
mill be able to grind (what is put in), it
separates all these: but if you put in too
much, all becomes mixed up together. Wine
again, if it go through its proper process of
formation, and under due influence of the
seasons, then, whereas at first all is mixed
together, anon part settles into lees, part
rises into scum, part remains for enjoyment to
those that use it, and this is the good part,
and will not. readily undergo any change. But
what they call "nourishment," is neither
wine, nor lees, while all are mixed up
together.--The same may be seen in the
river, when its waters make a whirling flood.
As at such time we see the fishes floating at
top, dead, their eves first blinded by the
muddy slime: so is it with us. For when
gormandizing, like a flood of rain, has
drenched the inward parts, it puts all in a
whirl, and makes that the faculties
(loUismoi), healthy till then and living in a
pure element, drift lifeless on the surface.
Since then by all these examples we have shown
how great the mischief is, let us cease to count
these men happy for that, for which we ought to
think them wretched, and to bemoan ourselves for
that, for which we ought to count ourselves
happy, and let us welcome sufficiency with a
contented mind. Or do you not hear even what
physicians tell you, that "want is the mother
of health?" But what I say is, that want is
mother, not of bodily health, but also of that
of the soul. These things Paul also, that
physician indeed, cries aloud; when he says,
"Having food and raiment, let us therewith be
content." (1 Tim. vi. 8.) Let us
therefore do as he bids us, that so, being in
sound health, we may perform the work that we
ought to do, in Christ Jesus our Lord, with
Whom to the Father and the Holy Ghost
together be glory, dominion, honor, now and
ever, world without end. Amen.
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