A Commentary on the Acts of the Apostles: Homily XVI on Acts vii. 6, 7.
“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‸. “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 in 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, both 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:‸ “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 shalt 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,‸ 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, from 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.