For what hindered him, having learned about the famine, to release him, while managing the grain affairs with his own princes? But he did not care so much for the preservation of the fruits as for the spiritual benefit of those princes and elders who were to be saved by him, and to be made wise by him—through whom it was necessary that the subjects also become better. For having become famous before the king through the interpretation of his dreams, and having received authority, he led others to the knowledge of God, not only using words, but also drawing them to the same piety through his deeds.
And Israel went into Egypt, and Jacob sojourned in the land of Ham. The sons of Noah are Shem, Ham, and Japheth. And the son of Ham is Canaan; and of him is Mesraim, who is interpreted as Egypt, from whom the land also gets its name. Since, therefore, Jacob went into Egypt, it was likely that Ham, being the grandfather of Mesraim, dwelt in Egypt, while Canaan dwelt in the land called Palestine. By "Israel" and "Jacob," A however, it is shown that he went into Egypt, and his children with him. "In seventy souls, Israel went down into Egypt," says the Scripture. It is also published otherwise: This, he says, was the cause for the patriarch's journey into Egypt. He calls Egypt the land of Ham, since Mesraim was the second son of Ham; for Ham, he says, begat Chus the firstborn, and Mesraim his brother. The divine Scripture calls Chus Ethiopia, and Mesraim Egypt; and it calls the same person both Jacob and Israel: for the one name he received from his fathers, while the other God imposed upon him, declaring through the appellation the divine manifestation that occurred to him. For God remembered His promise to Abraham. For when Abraham said, "How shall this be?" He added: "Know that thy seed shall be a sojourner in a land not their own, and they shall enslave them and afflict them for four hundred years" (Gen. XV, 13). B And He increased His people exceedingly, and strengthened them against their enemies. The history of the Exodus teaches this also. For the more the Egyptians afflicted them, he says, the more numerous they became, and the land caused them to multiply (Exod. I, 12). He shows, therefore, that it was not a matter of nature, but of His promise. For when they ought to have become fewer, driven by taskmasters, with their children being thrown into the river, with nature being abused, then they increased all the more, so as even to become very fearful to those dwelling there—so that Pharaoh, who knew not Joseph, said: "Behold, the nation is now multiplying, and is stronger than we" (Exod. I, 9). And they would not have been increased and strengthened had they not obtained the protection of Joseph and the favor of Pharaoh. He turned their heart to hate His people, to deal deceitfully with His servants (Ps. CIV, 25). Since they had progressed from being honored by the Egyptians into the same idolatry, for this reason He caused them to hate them and to impose grievous works upon them, so that being afflicted they might flee to God, and the promise made to Abraham C might find room to be fulfilled. For just as He glorified Joseph after testing him, having appeared worthy through the trial, so now with the people: having been tested, they groaned and cried out to their God. Wherefore now the honor they had among the Egyptians was turned into hatred for them. For when they were at ease and held in honor among the Egyptians, they forgot the God of their fathers, and became partakers of their idolatry, as Joshua the son of Nun says: "And now fear the Lord," he says, "and serve Him in uprightness of righteousness, and remove the foreign gods which your fathers served beyond the river and in Egypt." He turned the heart of the Egyptians, not by forcing it, but by yielding to their free will. They dealt deceitfully, at one time ordering the midwives to kill the males of the Hebrews, at another commanding them to cast them into the river. But even so, the race escaped the engines of death.
He sent Moses His servant, and Aaron whom He chose for Himself. He set among them the words of His signs, and of His wonders in the land of Ham. D 4. He puts the critical narratives of the history. For having summarized, he says that, having punished them sufficiently according to their deserts, He sends these men through whom He wrought wonders, punishing the Egyptians, while instructing the Hebrews toward His own knowledge. He revealed the causes of the signs only to those around Moses, having shown a rational comprehension as to those who were alone rational, so that they might know for what cause He sometimes changed the waters of the Egyptians, and [the reason for] each individual thing, and why it happened in such an order, and the images or symbols of what these were. For since not all are able of themselves and by themselves to depart from harmful things, God sends such as are able to those who are so weak, as guides and leaders of the path that leads to good things. And these are God's law, Moses, and the high-priestly word, whose symbol is Aaron. And those men moved their tongue and loaned their mouth to God and poured forth the words; but the power was sent in its entirety from Him. He sent darkness and made it dark, because they provoked His words (Ps. CIV, 28). And the wonderful servants did not contradict the divine commands, but did what was ordered, and brought upon them the longest and three-day night, or rather a darkness more shadowy than night. For the night, even if it be moonless, is tempered by the brilliance of the stars; but that darkness the divine Scripture calls "tangible." For God, the guardian of the people, did not punish the Egyptians through great things—for the almighty hand did not lack the power to send upon them sudden wrath, lions, bears, famine, or pestilence, or death—but He punished [them] through the things He spoke, calling them gently to repentance; and the greatest affliction of the people was not through mud and brick-making merely, but through the turning away to the worship of idols. Therefore, little by little, He punished those who led them into error, bringing even them to a knowledge of the Lord of all, through the things by which creation was serving the scourges. The air into darkness, the water into blood, the earth into frogs, and fire was paradoxically carried together with rain and hail; and the darkness, he says, being sent from God, did not provoke His words, but obeyed willingly, having been woven over Egypt alone. The Scripture says, at any rate, "To the sons of Israel there was light" (Exod. X, 23). For if it were over the whole world, how does it say that it remained for three days and nights? For what was it that defined days and nights, there being only one extended night? In order that no one might say that the event was an eclipse, nor a course of nature, the Hebrews dwelling in the same land did not perceive this plague; which is also what happened in the case of the other plagues. He turned their waters into blood, and killed their fish (Ps. CIV, 29). For He changed not only the color of the waters, but the very quality of their taste, so that all the kinds of fish were destroyed. The earth brought forth frogs in the chambers of their kings (Ps. CIV, 30). Because they delivered the infants of the Hebrews to the river, He turned the water of the river into blood, reproving the murder that had been committed therein, and He caused frogs to bubble up from there, creeping, like the slain infants, and entering into the houses and advancing even into the bedchambers of the king. He mentioned the royal chambers, so as to declare the magnitude of the miracle, that neither a multitude of servants nor of soldiers, which it is likely reside in the palaces, could drive away the frogs. He spoke, and the dog-fly came, and lice in all their borders (Ps. CIV, 31). For they followed the words to those around Moses.
A And the fire was liquefying the frozen water of the hail, and the water was not extinguishing the flame; but, laying aside their natural conflict, they combined by mutual agreement to inflict punishment upon the Egyptians, and were rebuking their ferocity, in that, although they were men, they did not reverence nature, but forced those of the same nature into bitter servitude. Because of this, their vines, fig trees, and other trees were utterly destroyed by them.
34. He spoke, and the locust came, and the caterpillar, of which there was no number. 35. And it ate up all the grass in their land, and ate up all the fruit of their land. By the hail and the fire he brought down the trees; by the locust and the caterpillar, he brought down the marshes, the meadows, and the crops. For they consumed not only the fruit, but also their grass. Yet locusts and caterpillars are not accustomed to swarm at the same time; for either the locust, when it appears first, gives birth to the caterpillar, or the caterpillar, having grown, becomes a locust, so that one precedes and the other follows after a certain interval. But because it was a miracle and B was happening as a sign by the command of God, both passed through at the same time, and together with the grass they ate the fruit, so that the food of both men and beasts perished.
36. And he struck every firstborn in the land of Egypt, the firstfruits of all their labor. For after they were pressing the Jews to depart, every house was filled with mourning and lamentation, as all the firstborn were overcome by sudden death. For he brought the blow upon those who were most dear, striking with sharper stings those who had been affected by no pain from the former blows.
37. And he led them out with silver and gold. Because the Egyptians would not allow the Jews to take their own property, they received the wealth of the Egyptians along with their own, taking away gold and silver as a certain wage for their harsh servitude. For God did not command this to be done unjustly, but so that He might punish those who were doing harm and comfort those who had been harmed. And there was not one infirm among their tribes. For they did not experience the danger C of the blows sent upon the Egyptians. For God commanded that they should despoil the Egyptians as ones who had been defeated and who owed a wage for long-term servitude. Moreover, it was a great thing that, from a land which had suffered all the most grievous things, all of them in so many myriads of men went out safe to the last person; for as long as they remained in Egypt, no one suffered from infirmity of body; indeed, Moses recorded this.
38. Egypt rejoiced at their departure, because the fear of them had fallen upon them. So terrified had they been by these various punishments that they considered the freedom of the Hebrews to be a personal benefit.
39. He spread a cloud for their protection, and fire to shine for them through the night. For the cloud itself was as a tabernacle for them by day, and removed the annoyance of the sun's rays; by night, however, providing them with the appearance of fire, it supplied them with the use of light.
40. They asked, and the quail came, and he satisfied them with the bread of heaven. Because they had coveted meat, he provided them with the spontaneous prey of birds, and for those in need, he supplied bread from above through the clouds, giving not water, but food. He says “manna,” not as having fallen D from the heaven itself, but from the air, which divine Scripture calls heaven; it bears the image of that bread which is given in mystery in the Church. He cleft the rock, and the waters gushed out; rivers flowed in the waterless places (Ps. CIV, 41). He assuaged their thirst by the unaccustomed birth of a rock: for in a waterless and arid place, he commanded rivers to gush forth. He calls the streams of water flowing from the rock “rivers.” But if it be written "with rivers," you would say that they crossed the Jordan in this manner, but by power also other rivers, as many as impeded their passage.
42. For he was mindful of his holy word, which he had for Abraham his servant. 43. And he led out his people in exultation, and his elect in gladness. Indeed, those things which God promised to Abraham concerning the increasing of his race in number and glory are not liable to falsehood. Moses also says to them in Deuteronomy: Do not say, "Because of my righteousness did God lead me out of the land of Egypt," but because of the oath which he swore to your fathers (Deut. 9:4–5). For God shows mercy to thousands of those who love him (Exod. 20:6), and at the same time he exhorts their descendants to guard his justifications.
44. And he gave them the regions of the nations, and they possessed the labors of the peoples. For not only did he deliver them from Egyptian servitude, but he also gave them the land of the Canaanites and made them masters of the labors of others, justly punishing the former and confirming his own promises.
IN PSALM CV
Alleluia. This psalm also teaches how and for what reason a person is cast out. But in the one hundred and fourth psalm the prophetic discourse rehearsed the benefits; in this one, however, it remembers the benefits and accuses the ungrateful mind of those who were affected by the benefits, and teaches of the punishments variously inflicted upon them. It is composed as if from the person of those who are most pious, lamenting public calamities and asking to obtain pardon. Moreover, this psalm has the same title as the preceding one, because it insists upon the same argument, "for his mercy is for ever." The inscription, which signifies "Praise the Lord," declares that this psalm contains the praise of God. But it teaches now from the beginning that those who are converted from sins ought to approach the Savior as if to a physician, showing their wounds of transgressions by confession—doing this, of course, with the affection of the mind, and not with bare words. For because of his goodness, he says, he is prepared for mercy toward those who repent, knowing that the things of this age have need of mercy, as they are mortal and fleeting. But what is that: "For his mercy is for ever?" He is always merciful, he is always kind toward men. He is always prepared to bestow his own gifts. For there is no time defined for him, but it is situated in your own mind.
2. Who shall speak the powers of the Lord? Shall he make all his praises heard? Whatever God does in us that is above mortal nature, these are the powers of the Lord, which Paul calls operations of powers, saying: "To one, indeed, by the Spirit is given the word of wisdom, to another the word of knowledge according to the same Spirit; to another faith in the same Spirit, to another operations of powers" (1 Cor. 12:8–10). Again elsewhere: "Are all prophets? Are all powers? Have all the grace of healings?" (Ibid. v. 29). He distinguishes powers from healings. For Jesus was performing the former—perhaps walking upon the sea, and rebuking the winds and the waves, and transfiguring himself upon the mountain; the latter, however, cleansing lepers and healing every infirmity. And in the Old Testament, the blows upon the Egyptians, the sea divided, the Jordan river receding, the sun standing still under Jesus, were powers. Healings, however, were when Moses healed the leprous Miriam, and whatever things Elijah and Elisha performed. But the apostles made all these powers heard throughout the whole earth, along with his praises. For every operation of the Lord is full of praise. Perhaps indeed the powers of the Lord comprise his miracles, but the graces of healing comprise his praises. 3. Blessed are they who keep judgment, and do justice at all times.
leads to the fruit of virtue, or rather, to this blessing. For he who pays the penalty for sin B blesses those who have been delivered from it and who order their own lives according to justice. He does not bless the one who has practiced justice only once, but the one who follows its footsteps always and continuously. Remember us, O Lord, in the good pleasure of Thy people; visit us in Thy salvation. Here He hints at the new people and the Church from the Gentiles, which He deemed worthy of salvation, the association of which the Jewish multitude is taught to seize. What "good pleasure," then, or what "visitation" in general is implied here, if not that which the Word of God became for us in the flesh? Whence the angels who appeared to the shepherds also called the mystery "good pleasure," crying out in doxology: "Glory to God in the highest, and on earth peace, good pleasure among men" (Luc. 2. 14). That I may see in the C goodness of Thy elect, that I may rejoice in the gladness of Thy nation, that I may be praised with Thy inheritance. We entreat, he says, to share in the gladness of this new nation, and to become sharers in the goodness provided to them. By the "goodness of Thy elect," understand the philanthropy from God shown to the elect, being so great that even harlots, tax collectors, sinners, and poor fishermen were admitted to the election. The prophet desired to see this; for the miracle was worthy of being seen. And "to rejoice in the gladness of Thy nation," so that they might enjoy the communion of the mysteries. We have sinned with our fathers; we have done unjustly, we have committed iniquity. For just as if it were some inheritance, he says, we have received from our fathers the transgression of Thy laws. He calls them "fathers," not the holy patriarchs, but those who came after them; for this D he made clear through what follows. Our fathers in Egypt understood not Thy wonders, and they were not mindful of the multitude of Thy mercy.
2. For from antiquity, he says, our race has been prone to sin. For even though so many wonders were performed by Him in Egypt on their behalf, they were unwilling to discern His power. Wherefore also the prophet says: "Woe to a sinful nation, a people full of iniquities, an evil seed, lawless children" (Isae. 1. 4). They did not understand, therefore, he says, the wonders wrought in Egypt, even though, while in the midst of the Egyptians, they had not gained a perception of the punishments that occurred; nor, indeed, having been liberated from the Egyptians, did they perceive that it was not because of their own righteousness, but because of divine mercy, that the visitation from there occurred. Now the aforementioned Psalm briefly spoke of these things, and those in the desert, without accusing the people; but the one who now takes up the narrative again brings out how they sinned, and how they provoked Him, ascending at the Red Sea. For having seen the Egyptians pursuing, and the sea obstructing their flight, they were unwilling to wait for Thy aid, but cried out against the great Moses, saying: "Because there were no graves in Egypt, didst thou bring us out to kill us in this desert?" (Exod. 14. 11). Yet nevertheless, even though they showed themselves ungrateful, He deemed them worthy of salvation. For this is what he adds: And He saved them for His name's sake, to make known His power; and He rebuked the Red Sea, and it was dried up; and He led them in the abyss, as in the desert; and He saved them from the hand of him that hated them, and redeemed them from the hand of the enemy. For by a word, having stripped bare the bottom of the sea, He showed that great abyss to be horse-traversed for them, and a desert. For since in deserts there is great ease for those running, there being neither plants nor fences to hinder, he has shown the ease of the crossing by the comparison of the desert. The water covered those who oppressed them; not one of them was left. For He made all the Egyptians go under the water. And the same sea brought salvation to the Hebrews, but punishment to the Egyptians. And they believed in His word, and chanted His praise. For Moses the great led the men as they sang, while Miriam the prophetess led the choir of women. And the song is recorded (171). They made haste, they forgot His works; they did not wait for His counsel. And they desired a desire in the desert, and tempted God in the waterless land. For having such and so many pledges of the divine power, they did not ask to receive what was needed, nor did they wait for the divine gift, but immediately used revilings against the divine servants. He joined together two sins of the Jews: one, that they desired carnal desire in the desert, in which they ought to have lived philosophically and practiced temperance from all desire; second, that having need of water, they did not ask, but tempted Him. Nevertheless, God did not cease from performing miracles. And He gave them their requests; He sent fullness into their souls. For they did not believe because of what they had already benefited from regarding what was lacking; but they spoke against God, saying. They remembered the meat and the pots in Egypt. He called that desire a "request." For they did not ask, but spoke against Him. Yet He gave them an abundance of meat, and bread not made by hands, and water most sweet and abundant. And they provoked Moses in the camp, the holy one of the Lord. Neither those who provoked Him at the Red Sea, nor those who tempted Him in the desert, did the One who overlooks sin pursue, but He even granted them their desire. But when they provoked Moses—those around Dathan and Abiron, saying: "Has God spoken only to Moses? Is it not also to us?"—He delivered them to the earth, which opened up and received all of them. And Korah and those with him who were about to offer their censers instead of Aaron, a flame went forth from the tabernacle and consumed them. For God does not wish His own servants to be despised, but also having shown goodness, He also shows severity, according to: "Behold therefore the goodness and severity of God" (Rom. 11. 22). For these are drugs appropriate to God. The earth was opened, and swallowed Dathan, and covered over the congregation of Abiron. And fire was kindled in their congregation; a flame consumed the sinners. Dathan and Abiron with all their household were swallowed up; while Korah and those with him were consumed by heaven-sent fire. God brought on the punishments, urging the others to be sobered; yet they did not wish to derive any benefit from this. And the explanation of their rash acts reveals this. And they made a calf in Horeb, and worshipped the graven thing. Not simply did he mention the mount, but he is teaching the excess of their impiety. For in this the Lord of all was seen; in this He filled them with dread, having appeared with overflowing fire, using trumpets, and striking with thunders, and bringing the legislation with such great fear; and in this they dared their impiety. And "They worshipped the graven thing" is an accusation of another madness of theirs. For what they saw taking form through human art, to this they offered divine worship. And they changed their glory into the likeness of a calf that eateth grass. 3. He describes their insanity quite appropriately in a tragic manner. Instead of the One who worked so many wonders, and granted that paradoxical salvation, and is able to work such things, they honored an image of a calf, whose archetype has need of food. And the food of the calf is not the bread that is offered to rational beings, but hay and grass. And since the nature of the calf is irrational, and grass is its food, and its service is given to men, the image is far more worthless; for it is not only irrational, but also soulless, not even able to act, or to low, or to eat; but yet they preferred such an inert thing to the God of all. Having from Egypt, you see, a fantasy of the Apis, who was in Memphis, and not only this one, but they worshipped many graven things. For having made one calf, they showed many, saying: "These be thy gods, O Israel, which brought thee up from the land of Egypt" (Exod. 32. 4). 21. They forgot God, who had saved them, who did great things in Egypt, terrible things in the Red Sea. Nor does he mention this without cause, to show that He was willing to be for them to such an extent until they performed the work of the basest of all, when they refused the grace given to them; for this is why He said: "How often would I have gathered thy children, as a hen gathereth her chickens under her wings, and ye would not? Behold, your house is left unto you desolate" (Matt. 23. 37).