Acts 7
Commentary from 20 fathers
And he said, Men, brethren, and fathers, hearken; The God of glory appeared unto our father Abraham, when he was in Mesopotamia, before he dwelt in Charran,
ὁ δὲ ἔφη· Ἄνδρες ἀδελφοὶ καὶ πατέρες, ἀκούσατε. ὁ Θεὸς τῆς δόξης ὤφθη τῷ πατρὶ ἡμῶν Ἀβραὰμ ὄντι ἐν τῇ Μεσοποταμίᾳ πρὶν ἢ κατοικῆσαι αὐτὸν ἐν Χαρράν,
Ѻ҆́нъ же речѐ: мꙋ́жїе бра́тїе и҆ ѻ҆тцы̀, послꙋ́шайте. Бг҃ъ сла́вы ꙗ҆ви́сѧ ѻ҆тцꙋ̀ на́шемꙋ а҆враа́мꙋ сꙋ́щꙋ въ месопота́мїи, пре́жде да́же не всели́тисѧ є҆мꙋ̀ въ харра́нь,
And still further, Stephen, who was chosen the first deacon by the apostles, and who, of all men, was the first to follow the footsteps of the martyrdom of the Lord, being the first that was slain for confessing Christ, speaking boldly among the people, and teaching them, says: "The God of glory appeared to our father Abraham, ... and said to him, Get thee out of thy country, and from thy kindred, and come into the land which I shall show thee; ... and He removed him into this land, wherein ye now dwell. And He gave him none inheritance in it, no, not so much as to set his foot on; yet He promised that He would give it to him for a possession, and to his seed after him.... And God spake on this wise, That his seed should sojourn in a strange land, and should be brought into bondage, and should be evil-entreated four hundred years; and the nation whom they shall serve will I judge, says the Lord. And after that shall they come forth, and serve me in this place. And He gave him the covenant of circumcision: and so [Abraham] begat Isaac." And the rest of his words announce the same God, who was with Joseph and with the patriarchs, and who spake with Moses.
Against Heresies Book 3
The exuberance of the Scythians fertilizes the Persians; the Phoenicians gush out into Africa; the Phrygians give birth to the Romans; the seed of the Chaldeans is led out into Egypt; subsequently, when transferred thence, it becomes the Jewish race. So, too, the posterity of Hercules, in like wise, proceed to occupy the Peloponnesus for the behoof of Temenus.
On the Pallium
"Men, brethren, and fathers, hearken; The God of glory appeared unto our father Abraham, when he was in Mesopotamia, before he dwelt in Charran." Immediately at the outset he overthrows their conceit, and makes it appear by what he says, that the temple is nothing, that the customs are nothing either, without their suspecting his drift: also that they shall not overcome the preaching; and that from powerless things God evermore contrives Him powerful instruments. Mark then how these threads make the texture of the whole speech: and moreover that having evermore enjoyed exceeding goodness, they still requited their Benefactor with the opposite conduct, and that they are now attempting impossibilities. "The God of glory appeared unto our father Abraham, when he was in Mesopotamia, before he came into Charran." Both the temple was not, and sacrifice was not, and yet a vision of God was vouchsafed to Abraham, and yet had he Persians for his ancestors, and was in a strange land. And he does well at the beginning of his speech to call Him, "the God of glory:" seeing that He hath made them that are without honor to be glorious. "Because" (says he) "it was He that made them glorious, He will make us also." Observe how he leads them away from things of the body, from the place, in the first instance, as the place was in question. "The God of glory," says he: implying again, that He needs not the glory which comes from us, which comes by the Temple: for Himself is the Fountain thereof. Think not, he would say, in this way to glorify Him.
Homily on Acts 15
2–4In another way. See how he leads them away from bodily things, and meanwhile from place, attributing glory to God, not to place. For he himself is the source of glory, not in need of the glory which is by us through the temple. But when Scripture says that Terah was the father of Abraham and had gone out from Ur to set out from the land of the Chaldeans, how now does Stephen attribute this oracle to Abraham himself? (see Gen 11:26-32) To which it can be said that indeed the divine response was given to Abraham, but Scripture attributes it to the father, because the sons did not contradict the counsel which was from the divine oracle, although the father was the one who left, this example revealing the disobedience of those present. For, since they would not be convicted of being disobedient when Terah did not oppose the counsel of his son, yet after the experience of divine signs would they not, not only unbelieving, but even with envy and hostilely attacking them in slaughter, persecute those who deserved to be glorified because of divine signs?
Commentary on Acts
See that Stephen does not teach willingly, but is compelled by those who ask. And since he prevailed by his discourse and his signs, he became unbearable to them. The false testimony of the hired men was instigated so that the matter might not appear to be a sham. For they did not fear God, but aimed at the praise of men. The preface, indeed, is truly wise and full of benevolence. For he wishes to present a familiarity with names, as one who is barefaced and harmful toward brothers and fathers is not sane. But he also sees and secures honor and profit, this being the nature of a man who proves himself, and beneficially for those concerning whom the speech is uttered. Yet as to you, he says, there is no perception of such a thing. For the calling which to me is imposed by the brothers and fathers, on the contrary, I view you as if you had forgotten our common nature, showing yourselves to be moved by indiscriminate hatred toward us, making even those things that incline toward the divine to appear favorably to you. Leaving other matters aside, I will lift up for you the remembrance of these things, which are not without the divine end of inclination, signs and wonders worked through us, of which you yourselves are witnesses, being accomplished in no other way. But having indicated these things through the calling hinted by the brothers and fathers and having apprehended Stephen, let us now consider also those things connected with these, not by chance, but set forth with much of inspired wisdom.
Commentary on Acts
See here again how from the preface Stephen strips off the glory of those very ones, not assigning the glory to the temple, not to the nation, but to God alone. For "the God of glory," instead of "the glorified one," is said, God. This glorified one, working resourcefully out of the helpless, and making the dishonored honorable, will also make us so. For he who arranged wisdom for the helpless people from of old, that same one now has resolved to advance the formerly helpless glorious things toward the resourceful. And to make this credible, Abraham is presented according to the narrative, he who did not deserve the display of God in Mesopotamia by a temple or by sacrifices. And this accounts, as has already been said, for showing that the glorified God is able to do for those things and for us what he did for them, and to bring from obscurity into appearance. And although many hostile nations and kings were brought against Abraham and his seed, some were destroyed, yet what was humbler advanced to greater status. If then the God of glory so inclined concerning those matters, he says, one ought also to consider concerning us that things may not turn out otherwise.
Commentary on Acts
The God of glory appeared to our father Abraham when he was in Mesopotamia, etc. It should be noted, according to the words of Stephen, that it was not as it appears in Genesis, that God spoke to Abraham after the death of his father, who certainly died in Haran, where the son also lived with him; but before he dwelt in the same city, even then when he was in the region of Mesopotamia, of which it is a city.
Commentary on Acts
Brothers and fathers, hear: The God of glory appeared to our father Abraham. Because the blessed Stephen was accused of speaking blasphemy against Moses and God, at the very beginning of his speech he very vigilantly addressed their slander by saying that the same God who spoke to the fathers and prophets was the God of majesty and glory. Even when he reached the times of Moses in his speech, he praised him with fitting words, but proved that those people had always been rebellious and disobedient to his words. It is also noteworthy how skillfully he spoke; thus, he began to speak to his persecutors as if he were afraid of them: Brothers and fathers, hear. What could be gentler, what could be more gracious in winning over his audience, than to commend the Savior? He began gently so that he would be listened to for a long time. And since he had been accused here of speaking against God and the law, just as he showed that he was preaching the true God at the beginning of his speech, he also explained their law to them in such a way that he was seen as a proclaimer of that law of which he was accused of being a destroyer. Indeed, as his speech progressed, when he refuted both their new and old errors, he clearly showed how great was the authority of his spirit, and how free his soul was from the fear of the enemy.
Retractions on Acts
They themselves did not even consider that they were permitting themselves blasphemous actions, yet they accuse him of blasphemy for his words. Moses was always on their mind – they were not so much concerned with the works of God as with the ordinances of Moses. But Stephen at the very beginning of his speech refutes their opinion and proves that neither the temple nor the rites are of significance, and that they will not prevail against the preaching of the Gospel, that God makes what is difficult and impossible easy and possible. Note: their accusations consist precisely in the fact that, while constantly enjoying God's love for mankind, they repaid their Benefactor with the opposite and seek the impossible. Stephen also shows that the promise was given before this land, before circumcision, before sacrifice, before the temple; that they received this land, as well as circumcision and the law, not by merit, but the land was a reward for obedience; that when circumcision was given, the promise had not yet been fulfilled; and that all these things were foreshadowings. He beautifully names God at the beginning of his speech "the God of glory," because He made glorious those who were reviled. He also says that there was not yet a temple, yet Abraham was deemed worthy to see God; that his ancestors were Persians and he lived in a foreign land. Note how Stephen draws their mind away from the sensible, beginning with the locality, since the discussion was also about the place. If God is the God of "glory," then He has no need to receive glory from you through your temple, because He Himself is the source of all glory and all good.
Commentary on Acts
And said unto him, Get thee out of thy country, and from thy kindred, and come into the land which I shall shew thee.
καὶ εἶπε πρὸς αὐτόν· ἔξελθε ἐκ τῆς γῆς σου καὶ ἐκ τῆς συγγενείας σου, καὶ δεῦρο εἰς γῆν ἣν ἄν σοι δείξω.
и҆ речѐ къ немꙋ̀: и҆зы́ди ѿ землѝ твоеѧ̀ и҆ ѿ ро́да твоегѡ̀ и҆ ѿ до́мꙋ ѻ҆тца̀ твоегѡ̀, и҆ прїидѝ въ зе́млю, ю҆́же а҆́ще тѝ покажꙋ̀.
"And said unto him, Get thee out of thy country, and from thy kindred, and come into a land which I shall show thee." "And from thy kindred." How then saith the Scripture, that Abraham's father was willing to go out? Hence we learn, that it was in consequence of Abraham's vision, that his father was moved to join in the migration. "Get thee out of thy kindred." Here he shows how far these men are from being children of Abraham, how obedient he was. "And from thy kindred." Uncomfortable reflections, both, that he endured the labors, while ye reap the fruits, and that all your ancestors were in evil case.
Homily on Acts 15
[Paphnutius said,] “We read that the Lord commanded Abraham to do these three things all at once when he said to him, ‘Leave your country and your kinsfolk and your father’s house.’ ” First he spoke of “your country,” namely, of the resources of this world and of earthly wealth; second, of “your kinsfolk,” namely, of the former way of life and behavior and vices that have been related to us from our birth by a connection as it were of a certain affinity or consanguinity; third, of “your father’s house,” namely, of every vestige of this world which the eyes gaze upon.
Conference 3.6.2
"Leave your country and your kindred and come into the land I will show you." Then he left the land, etc. The land and kindred of Abraham refers to the homeland and race of the Chaldeans, from where he had long since left, who now lived in Mesopotamia, but because he left with hope of returning and longing, he hears from the Lord: "Leave your country." Not to physically move himself, which he had already done, but to remove the love of it from his mind. Therefore, what follows: Then he left the land of the Chaldeans, does not signify a physical departure, but a departure of the mind, by which he separated himself forever from the conversation and people of the Chaldeans. Because according to the belief of the Chroniclers, in the same year he left Chaldea, entered Mesopotamia, stayed in Haran, and was led into the promised land.
Commentary on Acts
"Go out of your land and from your kindred." How then does Scripture say that Abraham's father wished to go out (see Gen. 11:31), while here it says that Abraham was told "go out of your land"? From this we conclude that the appearance of God to Abraham influenced his father, and he wished to go out from the land of the Chaldeans. But by this very thing Stephen shows that the Jews are not children of Abraham, because he, having left both his fatherland and his relatives, showed obedience, while they are disobedient.
Commentary on Acts
Then came he out of the land of the Chaldaeans, and dwelt in Charran: and from thence, when his father was dead, he removed him into this land, wherein ye now dwell.
τότε ἐξελθὼν ἐκ γῆς Χαλδαίων κατῴκησεν ἐν Χαρράν. κἀκεῖθεν μετὰ τὸ ἀποθανεῖν τὸν πατέρα αὐτοῦ μετῴκισεν αὐτὸν εἰς τὴν γῆν ταύτην εἰς ἣν ὑμεῖς νῦν κατοικεῖτε·
Тогда̀ и҆зше́дъ ѿ землѝ халде́йскїѧ, всели́сѧ въ харра́нь: и҆ ѿтꙋ́дꙋ, по ᲂу҆ме́ртвїи ѻ҆тца̀ є҆гѡ̀, преселѝ є҆го̀ въ зе́млю сїю̀, на не́йже вы̀ нн҃ѣ живетѐ,
"Then came he out of the land of the Chaldaeans, and dwelt in Charran: and from thence, when his father was dead, He removed him into this land, wherein ye now dwell." See how he raises their thoughts away from their possession of the land. For if He said that He will give: clearly all came from Him, and nothing from themselves. For he came, having left both kindred and country. Wherefore then did He not give it to him? Truly it was a figure of another land.
Homily on Acts 15
"Then came he out," it says, of the land of the Chaldeans: and that if one look closely into the matter, the Jews are of Persian origin: and that, without miracles, one must do as God bids, whatever hardships be the consequence; since the Patriarch left both the grave of his father and all that he had, in obedience to God's command. But if Abraham's father was not allowed to take part with him in the privilege of migrating to Palestine, because he was unworthy: much more shall the children be excluded at last, for all that they may have gone a good distance on the way.
Homily on Acts 15
And he gave him none inheritance in it, no, not so much as to set his foot on: yet he promised that he would give it to him for a possession, and to his seed after him, when as yet he had no child.
καὶ οὐκ ἔδωκεν αὐτῷ κληρονομίαν ἐν αὐτῇ οὐδὲ βῆμα ποδός, καὶ ἐπηγγείλατο δοῦναι αὐτῷ εἰς κατάσχεσιν αὐτὴν καὶ τῷ σπέρματι αὐτοῦ μετ' αὐτόν, οὐκ ὄντος αὐτῷ τέκνου.
и҆ не дадѐ є҆мꙋ̀ наслѣ́дїѧ въ не́й, нижѐ стопы̀ нѡ́гꙋ: и҆ ѡ҆бѣща̀ да́ти є҆мꙋ̀ ю҆̀ во ѡ҆держа́нїе и҆ сѣ́мени є҆гѡ̀ по не́мъ, не сꙋ́щꙋ є҆мꙋ̀ ча́дꙋ.
Thus did [Abraham] await patiently the promise of God and was unwilling to appear to receive from people what God had promised to give him, when he said again to him as follows, “I will give this land to your seed, from the river of Egypt even to the great river Euphrates.” If, then, God promised him the inheritance of the land, yet he did not receive it during all the time of his sojourn there, it must be, that together with his seed, that is, those who fear God and believe in him, he shall receive it at the resurrection of the just. For his seed is the church, which receives the adoption to God through the Lord, as John the Baptist said, “For God is able from the stones to raise up children to Abraham.”
Against Heresies 5.32.2
Do you see how what occurred contradicted the promise? Again he said, “In Isaac will your seed be named,” and Abraham believed. Then he says, “Offer to me as sacrifice this,” while this was the one who was to fill all the world from his seed. Did you notice the contradiction between the commands and the promise? He commanded what was in opposition to the promises. Yet not even so did the just man lose his head or say that he had been deceived.
On the Epistle to the Hebrews 25.1
"And He gave him none inheritance in it, no, not so much as to set his foot on." And He promised to give it to him." Do you perceive, that he does not merely resume the thread of his discourse? "He gave him not," says he; "and He promised; and to his seed after him, when as yet he had no child." Again, what God can do: that out of impossibilities, He doeth all; For here is a man in Persia, so far away, and this man God saith He will make lord of Palestine.
Homily on Acts 15
"And He promised," it says, "to give it to him, and to his seed after him." Herein is shown the greatness both of God's goodness and of Abraham's faith. For the expression, "when as yet he had no child," does show his obedience and faith. "Promised to give it to him and to his seed." And yet the events showed the contrary: namely, after he came, he had not "so much as to set his foot on," had not a child; which very things were contrary to his faith.
Homily on Acts 15
5–18In many ways, through the present discourse the blessed Stephen refutes both his own gentleness toward the Jews and their ferocity toward him. For when he addresses them as brothers and fathers, what else is shown by these names than the proper relation of kinship? to behave toward them accordingly? And the Jews, enduring this little while, were somewhat disposed to regard with wicked suspicion the signs performed through him; therefore Stephen, encountering their wickedness arising from racial spite, speaks with greater boldness. And he shows the promise to the fathers, in which they placed great confidence, made before the land existed, before circumcision, before sacrifice, before the temple. And that these men did not receive circumcision nor the law according to merit, but that the reward of obedience alone was the land. And that the promise is not fulfilled by the giving of circumcision, and that these were types. Consider, however, that if Terah was not a companion of the pilgrimage with his son Abraham because he was unworthy, much more so his sons, even if they have performed a great part of the journey. Abraham therefore was so obedient that, moved only by the oracle, he abandoned both kinship and homeland. If he behaved so, how shall those who are found disobedient in all things be reckoned among the sons of Abraham? For it is not the nativity of life but the imitation of manners that confers ancestry: for therefore even to monsters born of ill fortune what is legitimate and natural could be attributed. In this way, although he does not proceed in the order of discourse, yet advancing by a great abbreviation of speech and by the progress of understanding, and reproving their boldness even unto the passion of Christ, he suffered what was plausible for him to endure, who had been accusing the wicked. And he promised that he would give to him. Hereafter the story of Abraham proceeds, which altogether recounts the patriarch's patience up to the fulfillment of the promises. For he shows Abraham and his descendants, who were long-suffering concerning the divine promises, to be exceedingly famous, while resembling in negligence the present hearers then, who themselves will immediately share in their calamities together with them, their goods which they hoped for having been taken away from their hands.
Commentary on Acts
5–18All these things, however, are small, if measured to the ultimate heroism directed toward Christ. Therefore they are hard-hearted and uncircumcised in heart, and their ears are clogged. For which reason they were murderers of the prophets, bringing destruction upon themselves, and even of Christ, who will repay to them both destruction and their final scattering. So great, then, are the things that it is possible to see in this brief sermon of the most wise preacher Stephen, endowed with divine wisdom, of which, according to our limitation, we have yet settled the understood meaning, taken according to the quality of the discourse given to us, contracting the end together with the beginning: in that very sermon, from which this divine outflow, flowing forth here, issued, delighting us. Now it will be useful to interpret in parts also those things which require a longer delay, according to our ability. For the history assumed of Abraham and thereafter of his descendants is not taken up to strengthen the preacher for no reason: but that it may be shown both the ready obedience of the ancestors concerning what is divine, and the disobedience of the descendants on account of wicked manners.
Commentary on Acts
5–18The first example is taken from Abraham, showing that one ought not to hasten what is delayed by divine promises, for Abraham indeed sought to hasten the departure of his descendants from Egypt: although it was revealed to him that their imprisonment was to be prolonged for four hundred years, and that with much affliction and subjection into slavery, and not merely some subjection, but intolerable, since they were treated not as servants but as enemies. And certainly, Abraham offers no petition for shortening the time, but only a little encouragement by way of comfort, namely by promising vengeance against those who afflicted them, from him who had promised to judge those who had viciously killed them, who had themselves brought no injury. Moreover, he is encouraged to await the promises to be fulfilled from Persia into Palestine, and not to pervert the promise into impossibility on account of the long delay and the greatness of the matters, since everything rests in the power of the one who promises, how great then is the confidence of him who desires God about it? Furthermore, the envy of the brothers against Joseph is placed before us, and the forgetting of injuries, in that, when he could have done so, he did not take vengeance on those who had wronged him, but rather returned benefits. After these things is added their rebuke, who were openly and furiously moved against Christ and his disciples.
Commentary on Acts
"And gave him no inheritance in it, no, not so much as to set his foot on." Observe how by his discourse about the promised land he leads them to the truth. Why did the Lord not give an inheritance to Abraham? Because this land was a type of another land. "But promised that He would give it." Do you notice that not without reason he repeats again: he does not say "gave," but "promised to give." If Abraham was a stranger and a sojourner and after some time was to depart, then how could he have this land as a "possession!" Thus, the inheritance of Abraham is preserved through his seed, which is Christ, since with Him the saints also shall reign, according to the word of Scripture: "For the Son of Man shall come in the glory of His Father" (Matt. 16:27; 25:31), reigning over all nations. "And to his seed after him, when as yet he had no child." Again he points out that God is able to make the impossible possible, because it is said that He would make the master of Palestine one who was in Persia and was at such a great distance. But at the same time there is an indication both of the great love of God for mankind and of the great faith of Abraham, because the expression "when as yet he had no child" shows the obedience and faith of Abraham, although what was happening to him at that time inclined him to the opposite opinion, since after he arrived, he had nothing, "not so much as to set his foot on," and even afterward he had nothing.
Commentary on Acts
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.
ἐλάλησε δὲ οὕτως ὁ Θεὸς, ὅτι ἔσται τὸ σπέρμα αὐτοῦ πάροικον ἐν γῇ ἀλλοτρίᾳ, καὶ δουλώσουσιν αὐτὸ καὶ κακώσουσιν ἔτη τετρακόσια·
Гл҃а же си́це бг҃ъ, ꙗ҆́кѡ бꙋ́детъ сѣ́мѧ є҆гѡ̀ прише́льцы въ землѝ чꙋжде́й, и҆ порабо́тѧтъ є҆̀ и҆ ѡ҆ѕло́бѧтъ лѣ́тъ четы́реста.
For whence was Noah "found righteous," if in his case the righteousness of a natural law had not preceded? Whence was Abraham accounted "a friend of God," if not on the ground of equity and righteousness, (in the observance) of a natural law? Whence was Melchizedek named "priest of the most high God," if, before the priesthood of the Levitical law, there were not levites who were wont to offer sacrifices to God? For thus, after the above-mentioned patriarchs, was the Law given to Moses, at that (well-known) time after their exode from Egypt, after the interval and spaces of four hundred years. In fact, it was after Abraham's "four hundred and thirty years" that the Law was given.
An Answer to the Jews
6–7See, 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")--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.
Homily on Acts 16
6–7This 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 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: 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 Me: and they shall come up hither again"; and with impunity.
Homily on Acts 16
For his seed shall be a stranger in a foreign land, and they shall subject them to slavery and mistreat them for four hundred years. It should not be understood as if he said that this seed would be mistreated or subjected to slavery for those four hundred years, but by a hyperbaton it should be read that his seed would be strangers for four hundred years, during part of which time slavery also occurred. For it is written: "In Isaac shall your seed be called" (Gen. XXI), and from the year of Isaac's birth to the year of the exodus from Egypt four hundred and five years are counted, which Scripture, in its manner, calls four hundred years, during which that seed would be strangers, either in the land of Canaan or in Egypt. It can also be understood that from Isaac's fifth year, when through the son of the bondwoman, affliction began, the labor of four hundred years is counted.
Commentary on Acts
"And God said to him that his descendants would be sojourners in a foreign land." See how many years before the promise was given and its type existed, and there was never a type of sacrifice, never a type of circumcision. But by this he also shows how God allowed the Israelites to endure misfortunes, even though there was nothing for which they were guilty. "And they shall be in bondage and oppression for four hundred years." What is written in the book of Exodus does not contradict this passage. There it says: "After four hundred and thirty years... all the hosts of the Lord went out from the land of Egypt" (12:41), while here it speaks approximately: for "four hundred years." But one must remember that it does not say: "they went out when four hundred years were fulfilled"; it says: after "four hundred" years, which does not exclude the remaining thirty years. Twenty-five years — from the seventy-fifth year to the hundredth of Abraham's, sixty years of Isaac's, ninety-one years of Jacob's, one hundred and ten years of Joseph's, one hundred and forty-four years in Egypt — altogether four hundred and thirty years. In the expression: "And after that they shall come out and serve Me," one can see an indication of these thirty years as well.
Commentary on Acts
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.
καὶ τὸ ἔθνος ᾧ ἐὰν δουλεύσωσι κρινῶ ἐγώ, εἶπεν ὁ Θεὸς· καὶ μετὰ ταῦτα ἐξελεύσονται καὶ λατρεύσουσί μοι ἐν τῷ τόπῳ τούτῳ.
И҆ ꙗ҆зы́кꙋ, є҆мꙋ́же порабо́таютъ, сꙋждꙋ̀ а҆́зъ, речѐ бг҃ъ: и҆ по си́хъ и҆зы́дꙋтъ и҆ послꙋ́жатъ мѝ на мѣ́стѣ се́мъ.
"But I," said God, "will judge that nation which they shall serve..." Those who afflicted them did not do so with impunity, because the Jews endured bitter and harsh slavery, since the Egyptians regarded them not as slaves, but as enemies and adversaries.
Commentary on Acts
And he gave him the covenant of circumcision: and so Abraham begat Isaac, and circumcised him the eighth day; and Isaac begat Jacob; and Jacob begat the twelve patriarchs.
καὶ ἔδωκεν αὐτῷ διαθήκην περιτομῆς· καὶ οὕτως ἐγέννησε τὸν Ἰσαὰκ καὶ περιέτεμεν αὐτὸν τῇ ἡμέρᾳ τῇ ὀγδόῃ, καὶ Ἰσαὰκ τὸν Ἰακώβ, καὶ Ἰακὼβ τοὺς δώδεκα πατριάρχας.
И҆ дадѐ є҆мꙋ̀ завѣ́тъ ѡ҆брѣ́занїѧ. И҆ та́кѡ родѝ і҆саа́ка и҆ ѡ҆брѣ́за є҆го̀ въ де́нь ѻ҆смы́й: и҆ і҆саа́къ і҆а́кѡва, и҆ і҆а́кѡвъ двана́десѧть патрїа̑рхъ.
"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." Here he seems to hint now at the type.
And observe, how, while he seems to concede something to circumcision, he in fact allows it nothing; since the Promise was before it, and it followed after.
Homily on Acts 16
The promises are given to the descendants, while the calamities are given to the ancestors. And the fathers were commanded by the law to circumcise the foreskin because Abraham came out of the land of the Chaldeans; for the Chaldeans, as well as the Medes and Persians, were permitted by the customs of their fathers to marry their mothers and sisters. Thus, Abraham is circumcised as a sign that he renounces carnal intermixing and rejects unlawful marriages between relatives. But others maintain that circumcision was commanded to Abraham and his descendants so that it would be manifest that Christ was to come from them according to the flesh, since we know that circumcision, which was a foreshadowing in the Old Testament, contained within itself the image of saving baptism, and by the cutting away of flesh signified the renunciation of the life according to the flesh, making the circumcised sons of God. "After this he begat Isaac and circumcised him on the eighth day." First Isaac is circumcised on the eighth day; from this the Jews also are circumcised on the eighth day. But Ishmael is circumcised at thirteen years of age (see Gen. 17:25), and therefore his descendants, the Ishmaelites, are circumcised, as Josephus says, also in the thirteenth year.
Commentary on Acts
And the patriarchs, moved with envy, sold Joseph into Egypt: but God was with him,
Καὶ οἱ πατριάρχαι ζηλώσαντες τὸν Ἰωσὴφ ἀπέδοντο εἰς Αἴγυπτον.
И҆ патрїа́рси позави́дѣвше і҆ѡ́сифꙋ прода́ша є҆го̀ во є҆гѵ́петъ: и҆ бѣ̀ бг҃ъ съ ни́мъ,
9–10"And God was with him"--this also is for them--"and delivered him out of all his afflictions." He shows that unknowingly they helped to fulfill the prophecy, and that they were themselves the cause, and that the evils recoiled on their own selves.
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: just 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.
Homily on Acts 16
"And the patriarchs moved with envy, sold Joseph into Egypt." 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 the patriarchs," he says, "moved with envy." Where it does no harm, he humors them: for they prided themselves much on these also.
Homily on Acts 16
"They sold Joseph into Egypt." Not knowing of any fault in their brother, they treated him so badly, and moreover at the time when he had come to them with food for them, and by their action they furthered the prophecy without realizing it, involuntarily becoming the agents of his prosperity, though only after many trials for him. They themselves brought upon themselves great fear and unbearable shame, although Joseph bore no malice and devised nothing terrible against them, but on the contrary both fed them when they were tormented by hunger and made them known to Pharaoh.
Commentary on Acts
And delivered him out of all his afflictions, and gave him favour and wisdom in the sight of Pharaoh king of Egypt; and he made him governor over Egypt and all his house.
καὶ ἦν ὁ Θεὸς μετ' αὐτοῦ, καὶ ἐξείλετο αὐτὸν ἐκ πασῶν τῶν θλίψεων αὐτοῦ, καὶ ἔδωκεν αὐτῷ χάριν καὶ σοφίαν ἐναντίον Φαραὼ βασιλέως Αἰγύπτου, καὶ κατέστησεν αὐτὸν ἡγούμενον ἐπ' Αἴγυπτον καὶ ὅλον τὸν οἶκον αὐτοῦ.
и҆ и҆з̾ѧ́тъ є҆го̀ ѿ всѣ́хъ скорбе́й є҆гѡ̀, и҆ дадѐ є҆мꙋ̀ благода́ть и҆ премꙋ́дрость пред̾ фараѡ́номъ царе́мъ є҆гѵ́петскимъ: и҆ поста́ви є҆го̀ нача́льника над̾ є҆гѵ́птомъ и҆ над̾ всѣ́мъ до́момъ свои́мъ.
"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.
"And gave him favor and wisdom," etc. 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."
Homily on Acts 16
Now there came a dearth over all the land of Egypt and Chanaan, and great affliction: and our fathers found no sustenance.
ἦλθε δὲ λιμὸς ἐφ' ὅλην τὴν γῆν Αἰγύπτου καὶ Χανάαν καὶ θλῖψις μεγάλη, καὶ οὐχ εὕρισκον χορτάσματα οἱ πατέρες ἡμῶν.
Прїи́де же гла́дъ на всю̀ зе́млю є҆гѵ́петскꙋю и҆ ханаа́ню и҆ ско́рбь ве́лїѧ, и҆ не ѡ҆брѣта́хꙋ сы́тости ѻ҆тцы̀ на́ши.
11–16"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." 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."
"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." It shows, that they were not masters even to the extent of a burying-place.
Homily on Acts 16
But when Jacob heard that there was corn in Egypt, he sent out our fathers first.
ἀκούσας δὲ Ἰακὼβ ὄντα σῖτα ἐν Αἰγύπτῳ ἐξαπέστειλε τοὺς πατέρας ἡμῶν πρῶτον·
Слы́шавъ же і҆а́кѡвъ сꙋ́щꙋю пшени́цꙋ во є҆гѵ́птѣ, посла̀ ѻ҆тцы̀ на́шѧ пе́рвѣе,
And at the second time Joseph was made known to his brethren; and Joseph's kindred was made known unto Pharaoh.
καὶ ἐν τῷ δευτέρῳ ἀνεγνωρίσθη Ἰωσὴφ τοῖς ἀδελφοῖς αὐτοῦ καὶ φανερὸν ἐγένετο τῷ Φαραὼ τὸ γένος τοῦ Ἰωσήφ.
и҆ внегда̀ второ́е (прїидо́ша), позна́нъ бы́сть і҆ѡ́сифъ бра́тїи свое́й, и҆ ꙗ҆́вѣ бы́сть фараѡ́нꙋ ро́дъ і҆ѡ́сифовъ.
Then sent Joseph, and called his father Jacob to him, and all his kindred, threescore and fifteen souls.
ἀποστείλας δὲ Ἰωσὴφ μετεκαλέσατο τὸν πατέρα αὐτοῦ Ἰακὼβ καὶ πᾶσαν τὴν συγγένειαν αὐτοῦ ἐν ψυχαῖς ἑβδομήκοντα πέντε.
Посла́въ же і҆ѡ́сифъ призва̀ ѻ҆тца̀ своего̀ і҆а́кѡва и҆ всѐ сро́дство своѐ, се́дмьдесѧтъ и҆ пѧ́ть дꙋ́шъ.
Joseph called his father Jacob and all his kin, seventy-five souls. He follows the Septuagint in saying this, but in the Hebrew truth, only seventy souls are found. And if you wish to count the series of souls in Genesis, adding Jacob himself and Joseph with his two sons who were in Egypt, you will find only seventy souls.
Commentary on Acts
So Jacob went down into Egypt, and died, he, and our fathers,
κατέβη δὲ Ἰακὼβ εἰς Αἴγυπτον καὶ ἐτελεύτησεν αὐτὸς καὶ οἱ πατέρες ἡμῶν,
Сни́де же і҆а́кѡвъ во є҆гѵ́петъ, и҆ сконча́сѧ са́мъ и҆ ѻ҆тцы̀ на́ши:
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.
καὶ μετετέθησαν εἰς Συχὲμ καὶ ἐτέθησαν ἐν τῷ μνήματι ᾧ ὠνήσατο Ἀβραὰμ τιμῆς ἀργυρίου παρὰ τῶν υἱῶν Ἐμμὸρ τοῦ Συχέμ.
и҆ принесе́ни бы́ша въ сѷхе́мъ и҆ положе́ни бы́ша во гро́бѣ, є҆го́же кꙋпѝ а҆враа́мъ цѣно́ю сребра̀ ѿ сынѡ́въ є҆ммѡ́ра сѷхе́мова.
And he died and our fathers, and they were carried over to Shechem. Concerning Joseph alone, Scripture relates that his bones were transferred from Egypt and buried in Shechem. But from these blessed Stephen’s words and from the writings of Saint Jerome, who lived in those places, it should be noted that the other patriarchs were also buried there, although the memory of Joseph is deservedly more celebrated, since he himself commanded that this be done with his bones, and the city itself belonged to his tribe. Indeed, Jerome in the history of blessed Paula relates thus: "He passed (he says) through Shechem, not as many mistakenly read Sichar, which is now called Neapolis, and around Jacob’s well, built on the side of Mount Garizim, over which the Lord sat, he entered the church." And soon after: "And from there (he says) turning, he saw the tombs of the twelve patriarchs." Likewise in the book about the best kind of translation: "The twelve patriarchs are not buried in Arbes, but in Shechem." But understandably, what follows troubles:
Commentary on Acts
And they were placed in the tomb which Abraham bought for a sum of silver from the sons of Hamor, the father of Shechem. For Genesis teaches that Abraham bought the place of the tomb from Ephron, the son of Zohar the Hittite, in Cariatharba, for four hundred silver shekels, in which Abraham himself, Isaac, Jacob, and Adam the first man were buried. And also Jacob, returning from Mesopotamia, received a portion of the field near the city of Shechem, where he pitched his tents, from Hamor, the father of Shechem, for a hundred lambs given. Therefore, Abraham did not buy the sepulcher from Hamor the Shechemite but from Ephron the Hittite, in which the twelve patriarchs were not buried, but in Shechem, as we have said. However, blessed Stephen, speaking commonly, follows the common opinion more in his speech. For combining two narratives together, he aims not so much at the proper order of the surrounding history as at the cause in question, which was being discussed. For he who was accused of teaching against the holy place and the law proceeds to show how Jesus Christ is shown from the law to be promised, and that they did not choose to serve Moses then, nor the Lord now. These things I have said as I could, not prejudicing a better judgment, if one be present. Moreover, where it is said: From the sons of Hamor the father of Shechem, it is written in the Greek example: From the sons of Hamor, who was in Shechem, which seems to agree more with the history of Genesis, though it may have happened that the same Hamor had a father and son named Shechem.
Commentary on Acts
And they were placed in the sepulcher that Abraham had purchased for a sum of silver. In the Greek it is written: Our father Abraham, which the blessed Stephen added while speaking gently to his listeners so he would be heard longer and more willingly.
Retractions on Acts
"And he himself died, and our fathers; and they were carried over into Shechem." Abraham with his family and the patriarchs were buried in Shechem, which perhaps was called "Sichem." Abraham bought this place himself in order to bury Sarah. "And were laid in the sepulchre." Having said this, Stephen shows that Abraham even until his burial was not master of the land.
Commentary on Acts
But when the time of the promise drew nigh, which God had sworn to Abraham, the people grew and multiplied in Egypt,
Καθὼς δὲ ἤγγιζεν ὁ χρόνος τῆς ἐπαγγελίας ἣν ὤμοσεν ὁ Θεὸς τῷ Ἀβραάμ, ηὔξησεν ὁ λαὸς καὶ ἐπληθύνθη ἐν Αἰγύπτῳ,
И҆ ꙗ҆́коже приближа́шесѧ вре́мѧ ѡ҆бѣтова́нїѧ, и҆́мже клѧ́тсѧ бг҃ъ а҆враа́мꙋ, возрасто́ша лю́дїе и҆ ᲂу҆мно́жишасѧ во є҆гѵ́птѣ,
17–18"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." Then again, fresh disappointment: 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 fullness of ways and means...
"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." 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.
Homily on Acts 16
But when the time of the promise which God had confessed to Abraham was drawing near, namely that which was said: And after these things, they will go out and serve me in this place.
Commentary on Acts
But when the time of the promise which God had confessed to Abraham approached, it is better written in Greek: Which God had promised to Abraham.
Retractions on Acts
The expression "as the time of the promise drew near" indicates not that they multiplied over the course of four hundred years, but that the end had to draw near, since four hundred and more years had already passed in Egypt.
Commentary on Acts
Till another king arose, which knew not Joseph.
ἄχρις οὗ ἀνέστη βασιλεὺς ἕτερος, ὃς οὐκ ᾔδει τὸν Ἰωσήφ.
до́ндеже наста̀ ца́рь и҆́нъ (во є҆гѵ́птѣ), и҆́же не зна́ше і҆ѡ́сифа:
"The people grew and multiplied in Egypt." If regarding Joseph it is worthy of admiration that he was sold by his brothers and, having been sold, delivered them from famine, then even more admirable is the fact that the king raised the one who was destined to undermine his power (that is, Moses); the one who was supposed to be put to death by the person who condemned him to death — that one was being educated and raised for the overthrow of his educator.
Commentary on Acts
The same dealt subtilly with our kindred, and evil entreated our fathers, so that they cast out their young children, to the end they might not live.
οὗτος κατασοφισάμενος τὸ γένος ἡμῶν ἐκάκωσε τοὺς πατέρας ἡμῶν τοῦ ποιεῖν ἔκθετα τὰ βρέφη αὐτῶν, εἰς τὸ μὴ ζῳογονεῖσθαι·
се́й ѕлѣ̀ ᲂу҆мы́сливъ ѡ҆ ро́дѣ на́шемъ, ѡ҆ѕло́би ѻ҆тцы̀ на́шѧ, ᲂу҆мори́ти младе́нцы и҆́хъ и҆ не ѡ҆живи́ти {дабы̀ и҆зверга́ли младе́нцы своѧ̑ во є҆́же не бы́ти и҆̀мъ живы̑мъ}.
"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." "Dealt subtly:" he hints at their not liking to exterminate them openly: "that they should cast out their young children," it says.
Homily on Acts 16
Having become crafty, that is resolved to outwit them by cunning devices. For sophistry is a forced explanation. Wherefore the emphasis here says that it is plain they are violently imposed upon; therefore the charlatans are called sophists, as those who hide the truth by deceit and fallacies. Following what has been said concerning Abraham, the account of the trading shows the hardship of his descendants under the Egyptians. Whose counterstroke is the refreshing destruction of the Egyptians, which it was foretold would be wrought upon them by God himself at the Red Sea. In case under the burden of sufferings, despair of salvation should lead them to slide into unbelief. Consider also the pledge of the faith of those to whom promises are made. What is that? Circumcision of the genital parts, known to them alone and not to others who have not suffered. From these things indeed springs the compelling proof of those who conduct these affairs.
Commentary on Acts
But even at the time when deliverance for the afflicted was drawing near, the arrogance of the oppressors, having increased, introduced destruction of the males by the midwives. Moreover, as to the other evils it chiefly led to an increase in the number of the afflicted, here, in order to condemn the crimes, it unexpectedly rescues even Moses, who was to destroy them, and esteems him worthy of royal nurture and care. Why was this also mentioned? To show that even now those who arm themselves against Christ and his disciples do not recognize that they will meet with like fates, being seized in the very works of their hands. The sign of circumcision is meant to indicate this on the generative members. The covering placed upon the ancestors in paradise, having sprung from the envy of the original evil serpent, from which it also seemed more credible than the act of God concerning the taste of the tree. Circumcision introduced the removal of this for one who turns to live toward God, commanding the cutting out according to the Mosaic legislation of customs from birth.
Commentary on Acts
Moreover, this season of visitation according to Christ also appears. During which all shadowy and typical things are transferred to the truth according to the Gospel. Therefore those who do not endure being so transformed are represented as hard of neck and uncircumcised, hard-hearted with regard to subjection to the Divine Spirit, and uncircumcised in heart and ears, as not enduring to devote matters suitably to the times. But if it was remarkable in Joseph that although he was sold by his brothers, he nonetheless preserved those same men: this is more marvelous still, that the king nourished him who was about to depose him of his rule. But by showing that he had the infants exposed he indicated that he did not wish them to be killed openly. See how the Devil by those things advanced the promise of God, by which he strove to dissolve it. Moses is cast into exile, but in exile he attains that vision, and the leadership of the people is entrusted to him: therefore he even makes the sold servant reign where the servant was held. (Wis. 10:14) And Christ himself in death demonstrated power and strength; so wise is God, and his providence incomprehensible. [CHRYSOSTOM]
Commentary on Acts
"Forcing… to cast out their young children, to the end they might not live." This expression hints that the king did not want the killing of the infants to be carried out openly. And observe: the promise of God was strengthened by the very same circumstances through which the devil strove to undermine it, because the people of Israel were being afflicted, yet they grew and multiplied. For this reason Moses too is taken up and nourished and educated in the house of the king, and again flees; but during his flight he is deemed worthy of the vision, and the leadership of the people is entrusted to him. Thus God brings it about that even one sold into slavery becomes a king in the very place where he was a slave.
Commentary on Acts
In which time Moses was born, and was exceeding fair, and nourished up in his father's house three months:
ἐν ᾧ καιρῷ ἐγεννήθη Μωϋσῆς, καὶ ἦν ἀστεῖος τῷ Θεῷ· ὃς ἀνετράφη μῆνας τρεῖς ἐν τῷ οἴκῳ τοῦ πατρὸς αὐτοῦ.
Въ не́же вре́мѧ роди́сѧ мѡѷсе́й и҆ бѣ̀ ᲂу҆го́денъ бг҃ови, и҆́же пита́нъ бы́сть мцⷭ҇ы трѝ въ домꙋ̀ ѻ҆тца̀ своегѡ̀:
"In which time," it says, "Moses was born, and was exceeding fair." 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. For these things indeed were in connection with man's purpose, but the Resurrection by itself, independently.
"In which time Moses was born and was exceeding fair." 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.
Homily on Acts 16
At that time, then, Moses was born, it says, and he was pleasing to God, that is, well-pleasing or beloved of God. The word "pleasing" primarily signifies one sinless in body in childhood.
Commentary on Acts
"Moses… was beautiful before God." The parents gave birth and saw that the child was beautiful, because grace was flourishing in him. Having seen that he was beautiful, they spared him, but, frightened by the decree, they hid him. Fear prevailed; and out of fear they resolved to cast the child away, but out of a feeling of parental compassion they employed cunning in this matter — they contrived to circumvent the decree: having made an ark, in imitation of the ark that existed in Noah's time, and having called upon the God of Noah, they cast the child with the ark into the river, so as both to appear obedient to the decree and to save the child.
Commentary on Acts
And when he was cast out, Pharaoh's daughter took him up, and nourished him for her own son.
ἐκτεθέντα δὲ αὐτὸν ἀνείλετο αὐτὸν ἡ θυγάτηρ Φαραὼ καὶ ἀνεθρέψατο αὐτὸν ἑαυτῇ εἰς υἱόν.
и҆зве́ржена же є҆го̀ взѧ́тъ є҆го̀ дщѝ фараѡ́нова и҆ воспита̀ и҆̀ себѣ̀ въ сы́на:
"And when he was cast out, Pharaoh's daughter took him up, and nourished him for her own son." 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.
Homily on Acts 16
And so they cast him in, and God inspires the daughter of Pharaoh, who knew nothing of this, to go out to the river. She went out, knowing nothing, and found what she was not seeking — she received the infant from the ark. And Moses was saved by symbols of the universal salvation of the Church, because the chest was made of wood, and the wood was saved from the water, and salvation came to one who was without hope, and the one who took Moses was not a Jewess, but from among the Gentiles and an Egyptian.
Commentary on Acts
And Moses was learned in all the wisdom of the Egyptians, and was mighty in words and in deeds.
καὶ ἐπαιδεύθη Μωϋσῆς πάσῃ σοφίᾳ Αἰγυπτίων, ἦν δὲ δυνατὸς ἐν λόγοις καὶ ἐν ἔργοις.
и҆ нака́занъ бы́сть мѡѷсе́й все́й премꙋ́дрости є҆гѵ́петстѣй, бѣ́ же си́ленъ въ словесѣ́хъ и҆ дѣ́лѣхъ.
Josephus says, that when Moses had been brought up in the royal palaces, he was chosen as general against the Ethiopians; and having proved victorious, obtained in marriage the daughter of that king, since indeed, out of her affection for him, she delivered the city up to him.
Fragments from the Lost Writings of Irenaeus
Having reached the proper age, he was taught arithmetic, geometry, poetry, harmony, and besides, medicine and music, by those that excelled in these arts among the Egyptians; and besides, the philosophy which is conveyed by symbols, which they point out in the hieroglyphical inscriptions. The rest of the usual course of instruction, Greeks taught him in Egypt as a royal child, as Philo says in his life of Moses. He learned, besides, the literature of the Egyptians, and the knowledge of the heavenly bodies from the Chaldeans and the Egyptians; whence in the Acts he is said "to have been instructed in all the wisdom of the Egyptians." And Eupolemus, in his book On the Kings in Judea, says that "Moses was the first wise man, and the first that imparted grammar to the Jews, that the Phoenicians received it from the Jews, and the Greeks from the Phoenicians." And betaking himself to their philosophy, he increased his wisdom, being ardently attached to the training received from his kindred and ancestors, till he struck and slew the Egyptian who wrongfully attacked the Hebrew.
The Stromata Book 1
During the time Moses was in Egypt and “was educated in all the wisdom of the Egyptians,” he was not “feeble in speech” or “slow in tongue,” nor did he profess to be ineloquent. For, so far as concerned the Egyptians, his speech was sonorous and his eloquence incomparable. But when he began to hear the voice of God and recognize divine communications, then he perceived his own voice to be meager and feeble, and he understands his own tongue to be slow and impeded. When he began to recognize that true Word which “was in the beginning with God,” then he announces that he is mute. But let us use an analogy that what we are saying may be more easily understood. If a rational person is compared with the dumb animals, although he may be ignorant and unlearned, he will appear eloquent in comparison with those who are devoid of both reason and speech. But if he is compared with learned and eloquent people who are most excellent in all wisdom, he will appear ineloquent and dumb. But if someone should contemplate the divine Word himself and look at the divine wisdom itself, however learned and wise he be, he will confess that he is a dumb animal in comparison with God to a much greater extent than the cattle are in comparison with us.
Homilies on Exodus 3.1
Thus Moses led the people out of Egypt, and everyone who follows in the steps of Moses in this way sets free from the Egyptian tyrant all those guided by his word. Those who follow the leader to virtue must, I think, not lack the wealth of Egypt or be deprived of the treasures of the foreigners, but having acquired all the property of their enemies, they must have it for their own use. This is exactly what Moses then commanded the people to do.… It commands those participating through virtue in the free life also to equip themselves with the wealth of pagan learning by which foreigners to the faith beautify themselves. Our guide in virtue commands someone who “borrows” from wealthy Egyptians to receive such things as moral and natural philosophy, geometry, astronomy, dialectic, and whatever else is sought by those outside the church, since these things will be useful when in time the divine sanctuary of mystery must be beautified with the riches of reason.Those who treasured up for themselves such wealth handed it over to Moses as he was working on the tent of mystery, each one making his personal contribution to the construction of the holy places. It is possible to see this happening even now. For many bring to the church of God their profane learning as a kind of gift: Such a man was the great Basil, who acquired the Egyptian wealth in every respect during his youth and dedicated this wealth to God for the adornment of the church, the true tabernacle.
Life of Moses 2.112, 115-16
"And Moses was learned in all the wisdom of the Egyptians, and was mighty in words and in deeds." "Was trained," both in discipline and in letters.
Homily on Acts 16
When he was exposed and Pharaoh's daughter took him up, she taught him all the wisdom of the Egyptians. From this it is clear that external instruction outside the Scriptures is not entirely rejectable. For in the manner of praise it is said that Moses was educated in all the wisdom of the Egyptians. And concerning the three youths and Daniel, that they excelled all in Chaldean philosophy and in the other sciences. (Dan. 1:17) Yet one must attend to these things briefly, remaining faithful to the God-breathed Scripture.
Commentary on Acts
For neither Moses nor those about Ananias and Daniel would have learned foreign education except under force and by power of masters. And indeed they made no use of it at all, unless one might say perhaps that it was good to learn it for the purpose of overthrowing their deceits. [AMMONIUS]
Commentary on Acts
"And Moses was learned in all the wisdom of the Egyptians." Neither Moses, nor Ananias and Daniel with those who were with them, would have received a foreign education if necessity and the violence of despots had not compelled them to it, because it was of no use to them for anything—unless, perhaps, someone might say that receiving an education was good in order to uproot the errors of the Egyptians.
Commentary on Acts
And when he was full forty years old, it came into his heart to visit his brethren the children of Israel.
Ὡς δὲ ἐπληροῦτο αὐτῷ τεσσαρακονταετὴς χρόνος, ἀνέβη εἰς τὴν καρδίαν αὐτοῦ ἐπισκέψασθαι τοὺς ἀδελφοὺς αὐτοῦ τοὺς υἱοὺς Ἰσραήλ.
Є҆гда́ же и҆сполнѧ́шесѧ є҆мꙋ̀ лѣ́тъ четы́редесѧтихъ вре́мѧ, взы́де на се́рдце є҆мꙋ̀ посѣти́ти бра́тїю свою̀ сы́ны і҆и҃лєвы:
"And when he was full forty years old." 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."
Homily on Acts 16
And seeing one of them suffer wrong, he defended him, and avenged him that was oppressed, and smote the Egyptian:
καὶ ἰδών τινα ἀδικούμενον ἠμύνατο, καὶ ἐποιήσατο ἐκδίκησιν τῷ καταπονουμένῳ πατάξας τὸν Αἰγύπτιον.
и҆ ви́дѣвъ нѣ́коего ѡ҆би́дима, посо́бствова и҆ сотворѝ ѿмще́нїе ѡ҆би́димомꙋ, ᲂу҆би́въ є҆гѵ́птѧнина.
24–25"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." 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." "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."
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." 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?
Homily on Acts 16
Moses killed the Egyptian, not moved by anger or wrath, but by zeal. For whatever is done for the sake of God's word is devoutness; and though it be murder when done for God, it is not murder. Now Phinehas, having slain two with one hand (Num. 15:7), was heard: "Phinehas has stood up and has made atonement, and the plague was stayed; and it was reckoned to him for righteousness." (Ps. 106:30) For the intention of a murderer and of a holy man is different, though the act be the same. Therefore the event through Moses was a sign that God was about to slay Egyptians through Moses and to save those called Israelites. Therefore much concerning Moses. This true discourse will again compose for us the supreme arrangement of contemplation that was in Christ.
Commentary on Acts
For the Savior, seeing that those from Israel endured covetousness terribly (for Satan leapt upon them as though crushing them), had mercy and intended to free them. Having somehow killed the one destined to do wrong, he hid him in the earth, that is, he shut him up among the underworld into Hades. Therefore, having pre-locked Satan as it were into Hades, the Savior appeared as the champion of justice to those from Israel. But those on whom they were about to give thanks said, "This man does not cast out demons unless by Beelzebul, the prince of the demons." (Matt. 12:24) For this reason he also transferred from Judea into Galilee, just as Moses was transferred into the land of Midian, and he called together a contest from among the nations.
Commentary on Acts
"Having struck down the Egyptian," Moses avenged the one being oppressed by him. He did not kill the Egyptian out of frenzy or anger, but out of zeal for God. And that which is done out of zeal for God, even if it be killing, is not murder. Here is what Moses heard from the Lord concerning Phinehas, who killed two with one hand: "Phinehas… took a spear in his hand. And he went after the Israelite into the tent, and thrust both of them through… and the plague was stayed from the children of Israel" (Num. 25:7–8). And what Moses did was an unsolved riddle, because it was a sign that through Moses God was going to destroy the Egyptians and save the Israelites.
Commentary on Acts
For he supposed his brethren would have understood how that God by his hand would deliver them: but they understood not.
ἐνόμιζε δὲ συνιέναι τοὺς ἀδελφοὺς αὐτοῦ ὅτι ὁ Θεὸς διὰ χειρὸς αὐτοῦ δίδωσιν αὐτοῖς σωτηρίαν· οἱ δὲ οὐ συνῆκαν.
Мнѧ́ше же разꙋмѣ́ти бра́тїѧмъ свои̑мъ, ꙗ҆́кѡ бг҃ъ рꙋко́ю є҆гѡ̀ да́стъ и҆̀мъ спасе́нїе: ѻ҆ни́ же не разꙋмѣ́ша.
25–28He declares, then, that this ingratitude arose from here, and against the benefactors [εὐεργέτας] it was treacherous among the Jews. For Moses, who in anger once struck down the wrongdoer, his fellow-countryman, is now treated with leniency toward the wrongdoer. But he who used his native customs to commit wicked acts against benefactors rejected him, by slandering him even more, and sought destruction, surrounding the deliverer with the murder of the Egyptian who had done Moses wrong. Therefore they plotted the ruin of their benefactor in manner and against Christ for his supports. Therefore they say: "What shall we do, for this man performs many signs?" (Jn. 11:47)
Commentary on Acts
Moses supposed that his brethren understood that God was granting them deliverance through him. Moreover, God's protection was evident from the very deeds themselves — what further understanding was needed? Yet even so, they did not understand.
Commentary on Acts
And the next day he shewed 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?
τῇ τε ἐπιούσῃ ἡμέρᾳ ὤφθη αὐτοῖς μαχομένοις, καὶ συνήλασεν αὐτοὺς εἰς εἰρήνην εἰπών· ἄνδρες, ἀδελφοί ἐστε ὑμεῖς· ἵνα τί ἀδικεῖτε ἀλλήλους;
Во ᲂу҆́трїй же де́нь ꙗ҆ви́сѧ и҆̀мъ тѧ́жꙋщымсѧ и҆ привлача́ше и҆̀хъ въ примире́нїе, ре́къ: мꙋ́жїе, бра́тїѧ є҆стѐ вы̀, вскꙋ́ю ѡ҆би́дите дрꙋ́гъ дрꙋ́га;
"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?" 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.
Homily on Acts 16
"On the next day, when some of them were fighting, he appeared and urged them toward peace." See how kindly the one who had shown such anger toward the Egyptian speaks: "You are brothers; why do you wrong one another?"
Commentary on Acts
But he that did his neighbour wrong thrust him away, saying, Who made thee a ruler and a judge over us?
ὁ δὲ ἀδικῶν τὸν πλησίον ἀπώσατο αὐτὸν εἰπών· τίς σε κατέστησεν ἄρχοντα καὶ δικαστὴν ἐφ' ἡμῶν;
Ѡ҆би́дѧй же бли́жнѧго ѿри́нꙋ є҆го̀, ре́къ: кто̀ тѧ̀ поста́ви кнѧ́зѧ и҆ сꙋдїю̀ над̾ на́ми;
"But he that did his neighbor wrong thrust him away, saying, Who made thee a ruler and a judge over us?" 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!
Homily on Acts 16
Who made you a ruler and judge over us? In his entire speech, he convicted them, already then being contrary to the law and Moses.
Commentary on Acts
But pay attention to the response: "Who made you a ruler and judge over us?" The very same words that were later said to Christ. To repay good with insult — that is in the spirit of the Jews.
Commentary on Acts
Wilt thou kill me, as thou diddest the Egyptian yesterday?
μὴ ἀνελεῖν με σὺ θέλεις ὃν τρόπον ἀνεῖλες ἐχθὲς τὸν Αἰγύπτιον;
є҆да̀ ᲂу҆би́ти мѧ̀ ты̀ хо́щеши, и҆́мже ѡ҆́бразомъ ᲂу҆би́лъ є҆сѝ вчера̀ є҆гѵ́птѧнина;
And again, mark the atrocious baseness: "As thou didst the Egyptian yesterday!"
Homily on Acts 16
Then fled Moses at this saying, and was a stranger in the land of Madian, where he begat two sons.
ἔφυγε δὲ Μωϋσῆς ἐν τῷ λόγῳ τούτῳ, καὶ ἐγένετο πάροικος ἐν γῇ Μαδιάμ, οὗ ἐγέννησεν υἱοὺς δύο.
Бѣжа́ же мѡѷсе́й ѡ҆ словесѝ се́мъ и҆ бы́сть пришле́цъ въ землѝ мадїа́мстѣй, и҆дѣ́же родѝ сы̑на два̀.
"Then fled Moses at this saying, and was a stranger in the land of Midian, where he begat two sons." But neither did flight extinguish the plan of Providence, as neither did death (i.e. the death of Christ).
Homily on Acts 16
And when forty years were expired, there appeared to him in the wilderness of mount Sina an angel of the Lord in a flame of fire in a bush.
Καὶ πληρωθέντων ἐτῶν τεσσαράκοντα ὤφθη αὐτῷ ἐν τῇ ἐρήμῳ τοῦ ὄρους Σινᾶ ἄγγελος Κυρίου ἐν φλογὶ πυρὸς βάτου.
И҆ и҆спо́лньшымсѧ лѣ́тѡмъ четы́редесѧтимъ, ꙗ҆ви́сѧ є҆мꙋ̀ въ пꙋсты́ни горы̀ сїна́йскїѧ а҆́гг҃лъ гдⷭ҇ень въ пла́мени ѻ҆́гненѣ въ кꙋпинѣ̀:
30–31"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." 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." Lo! he was deemed worthy of the Voice also.
Homily on Acts 16
30–32Now he calls the Son of God an angel, just as elsewhere he calls him a man. For he is the angel of great counsel. (Isa. 9:6 LXX) Therefore shortly afterwards he shows him speaking to the blessed Moses: "I am the God of your fathers, the God of Abraham, and of Isaac, and of Jacob." He is revealed in a flame of fire in a bush. For in the form of fire and on Mount Sinai God appears while giving the law. What then does the passage mean? The sacred text likens the divine nature to fire because it overpowers wood and grass, that is, man. For it says somewhere: "God is a consuming fire." (Deut. 4:24; Heb. 12:29) And again, "Man, his days are as grass." (Ps. 103:15) But just as fire is not carried off by thorns, so deity is not borne away by humanity. Yet in Christ it happened and became as if subdued, a kind of surrounding of the unmingled assault of the fire of his own nature, so that it might be able to be held, just as fire is by thorns. That the fire upon the bush, having kept the wood entirely unconsumed, might mysteriously indicate that he made his own flesh stronger than corruption, for the deity had taken up residence in humanity. And this mystery occurred in Christ.
Commentary on Acts
But his flight did not disrupt God's plans either, because it is said: "when forty years were fulfilled, the Angel of the Lord appeared to him in the wilderness of Mount Sinai" — He appeared when Moses was in flight, when he did not even hope to return, since he already had two sons. But notice: Stephen now calls the Son of God both an Angel and a man. And the Angel appears to Moses not in a temple, but in the wilderness, and not simply in the wilderness, but in a bush — in the flame of a burning thornbush.
Commentary on Acts
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,
ὁ δὲ Μωϋσῆς ἰδὼν ἐθαύμαζε τὸ ὅραμα· προσερχομένου δὲ αὐτοῦ κατανοῆσαι ἐγένετο φωνὴ Κυρίου πρὸς αὐτόν·
мѡѷсе́й же ви́дѣвъ дивлѧ́шесѧ видѣ́нїю: пристꙋпа́ющꙋ же є҆мꙋ̀ разꙋмѣ́ти, бы́сть гла́съ гдⷭ҇ень къ немꙋ̀:
31–32And as he came near to observe, the voice of the Lord came: I am the God of your fathers. In the Greek it is written thus: A voice came from heaven saying to him: I am the God of your brothers, remove the sandals from your feet. For the place where you stand is holy ground. This place, according to moral sense, admonishes us that while standing in the Church, which is rightly called holy ground, we should renounce dead works.
Retractions on Acts
Saying, I am the God of thy fathers, the God of Abraham, and the God of Isaac, and the God of Jacob. Then Moses trembled, and durst not behold.
ἐγὼ ὁ Θεὸς τῶν πατέρων σου, ὁ Θεὸς Ἀβραὰμ καὶ ὁ Θεὸς Ἰσαὰκ καὶ ὁ Θεὸς Ἰακώβ. ἔντρομος δὲ γενόμενος Μωϋσῆς οὐκ ἐτόλμα κατανοῆσαι.
а҆́зъ бг҃ъ ѻ҆тє́цъ твои́хъ, бг҃ъ а҆враа́мовъ и҆ бг҃ъ і҆саа́ковъ и҆ бг҃ъ і҆а́кѡвль. Тре́петенъ же бы́въ мѡѷсе́й не смѣ́ѧше смотри́ти.
32–33"I am the God of thy fathers, the God of Abraham, and the God of Isaac, and the God of Jacob." 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." 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.
Homily on Acts 16
And behold, Moses is also deemed worthy of a voice: "I," says the voice, "am the God of your fathers."
Commentary on Acts
Then said the Lord to him, Put off thy shoes from thy feet: for the place where thou standest is holy ground.
εἶπε δὲ αὐτῷ ὁ Κύριος· λῦσον τὸ ὑπόδημα τῶν ποδῶν σου· ὁ γὰρ τόπος ἐν ᾧ ἕστηκας γῆ ἁγία ἐστίν.
Рече́ же є҆мꙋ̀ гдⷭ҇ь: и҆зꙋ́й сапогѝ ногꙋ̀ твоє́ю, мѣ́сто бо, на не́мже стои́ши, землѧ̀ ст҃а̀ є҆́сть:
It is upon us who continue in this quiet and peaceful course of life that the truth will shine, illuminating the eyes of our soul with its own rays. This truth, which was then manifested by the ineffable and mysterious illumination that came to Moses, is God. And if the flame by which the soul of the prophet was illuminated was kindled from a thorny bush, even this fact will not be useless for our inquiry. For if truth is God and truth is light … such guidance of virtue leads us to know that light that has reached down even to human nature.… From this we learn also the mystery of the Virgin: The light of divinity which through birth shone from her into human life did not consume the burning bush, even as the flower of her virginity was not withered by giving birth. That light teaches us what we must do to stand within the rays of the true light: Sandaled feet cannot ascend that height where the light of truth is seen, but the dead and earthly covering skins, which was placed around our nature at the beginning when we were found naked because of disobedience to the divine will, must be removed from the feet of the soul. When we do this, the knowledge of the truth will result and manifest itself. The full knowledge of being comes about by purifying our opinion concerning nonbeing.
Life of Moses 2.19-22
Even if the voice as worded in Exodus does not appear to be exactly the same, nevertheless it is equivalent. For the one who trembles is not far from becoming fearful. These things are said about the vision of the bush, the same distinction between the fearful and the trembling remaining, and in the account concerning Mount Sinai. For Moses said there: "I am exceedingly afraid and trembling," (Heb. 12:21) using parallel words. Therefore the blessed Moses, having set down the vision, then added perhaps saying to himself, "I will go over and see this great sight, why does the bush not burn up?" (Ex. 3:3) but the Lord immediately forbids him, "Do not come near here." (Ex. 3:5) And he commands him to remove the shoe from his sandal. Behold, he whom the angel spoke of earlier now shows him to be Lord and God. For he is the angel of the great counsel (Isa. 9:6 LXX) and Son of God.
Commentary on Acts
What then is the riddle signified by the sandal? It is necessary to say that the sandal is a sign of death and corruption. For every sandal is a remnant of an animal already dead. Therefore the mind attempting to ascend to the divine contemplations must cast off every dead and fleshly imagination like some pair of sandals, and understand the mystery according to Christ. Christ is therefore inaccessible under the law and the instructional worship (for Moses is the face of the law), unless perhaps they had first cleansed the defilement from sin and repelled the worship that is still in types and shadows. But if they were willing to be freed from the sandal already indicated, they would then draw near to Christ, approaching the worship in Spirit and in truth. (Jn. 4:24)
Commentary on Acts
"Remove the sandals from your feet, for the place on which you stand is holy ground." The place is holy because of the appearance of Christ and is worthy of greater wonder than that which was in the Holy of Holies, because there was never such an appearance there.
Commentary on Acts
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.
ἰδὼν εἶδον τὴν κάκωσιν τοῦ λαοῦ μου τοῦ ἐν Αἰγύπτῳ καὶ τοῦ στεναγμοῦ αὐτῶν ἤκουσα, καὶ κατέβην ἐξελέσθαι αὐτούς· καὶ νῦν δεῦρο ἀποστελῶ σε εἰς Αἴγυπτον.
ви́дѧ ви́дѣхъ ѡ҆ѕлобле́нїе люді́й мои́хъ, и҆̀же во є҆гѵ́птѣ, и҆ стена́нїе и҆́хъ ᲂу҆слы́шахъ, и҆ снидо́хъ и҆з̾ѧ́ти и҆̀хъ: и҆ нн҃ѣ грѧдѝ, послю́ тѧ во є҆гѵ́петъ.
Prayer is a mighty weapon if offered with suitable mind. Learn its strength from the following examples! Continued entreaty has overcome shamelessness, injustice, savagery and effrontery, as when he says, "Listen to what the unjust judge says." On another occasion, continued entreaty also overcame hesitation and accomplished what friendship did not. "Even though he will not give to him because he is his friend, at least because of his persistence he will get up and give to him." Tireless persistence also made her worthy who was unworthy. "It is not fair," he said, "to take the children's food and throw it to the dogs." "Yes, Lord," she replied, "yet even the dogs eat the crumbs that fall from their masters' table." Let us then devote ourselves to prayer. It is a mighty weapon if offered with earnestness, without vainglory and with a sincere mind. Prayer routed enemies and benefited an entire nation, undeserving though it was. "I have heard their groaning," he said, "and I have come down to rescue them." Prayer is a saving medicine and has power to prevent sins and heal misdeeds. It was to prayer that the widow, left all alone, turned her mind.
On the Epistle to the Hebrews 27.9
"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." 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": 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." 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."
Homily on Acts 16
Furthermore, the great providence of God is also evident, because it says: "I have seen the oppression of My people… and have heard their groaning, and I have come down to deliver them."
Commentary on Acts
This Moses whom they refused, saying, Who made thee a ruler and a judge? the same did God send to be a ruler and a deliverer by the hand of the angel which appeared to him in the bush.
Τοῦτον τὸν Μωϋσῆν ὃν ἠρνήσαντο εἰπόντες· τίς σε κατέστησεν ἄρχοντα καὶ δικαστήν; τοῦτον ὁ Θεὸς ἄρχοντα καὶ λυτρωτὴν ἀπέστειλεν ἐν χειρὶ ἀγγέλου τοῦ ὀφθέντος αὐτῷ ἐν τῇ βάτῳ.
Сего̀ мѡѷсе́а, є҆го́же ѿри́нꙋша, ре́кше: кто̀ тѧ̀ поста́ви нача́льника и҆ сꙋдїю̀; сего̀ бг҃ъ кнѧ́зѧ и҆ и҆зба́вителѧ посла̀ рꙋко́ю а҆́гг҃ла ꙗ҆́вльшагѡсѧ є҆мꙋ̀ въ кꙋпинѣ̀:
This is very suitable to the matter in hand. "This Moses," he says. "This," the man who had been in danger of losing his life; the man who had been set at naught by them; "this" the man whom they had declined: "this" same, God having raised up, sent unto them. "Whom they refused, saying, Who made thee a ruler?" just as they themselves (the hearers) said, "We have no king, but Caesar." He here shows also, that what was then done, was done by Christ. "The same did God send by the hand of the Angel," who said unto him, "I am the God of Abraham."
Homily on Acts 17
Marvel not, he says, if they on whom Christ confers His benefits refuse His kingdom, seeing in the case of Moses it was just the same. "He brought them out;" and rescued them not in a general way, but also while they were in the wilderness. Do you mark that they themselves (Stephen's hearers) are concerned in those old miracles also? "This is that Moses:" he, that conversed with God; he, that had been saved out of situations so strange and wonderful; he, that wrought so great works, and had so great power.
Homily on Acts 17
That Moses, who was in danger for his life, whom the Israelites counted as nothing and rejected, God raised up and "sent through the Angel who appeared to him in the burning bush." The one whom Stephen calls an Angel, Moses saw and called God.
Commentary on Acts
He brought them out, after that he had shewed wonders and signs in the land of Egypt, and in the Red sea, and in the wilderness forty years.
οὗτος ἐξήγαγεν αὐτοὺς ποιήσας τέρατα καὶ σημεῖα ἐν γῇ Αἰγύπτῳ καὶ ἐν Ἐρυθρᾷ θαλάσσῃ καὶ ἐν τῇ ἐρήμῳ ἔτη τεσσαράκοντα.
се́й и҆зведѐ и҆̀хъ, сотво́рь чꙋдеса̀ и҆ зна́мєнїѧ въ землѝ є҆гѵ́петстѣй и҆ въ чермнѣ́мъ мо́ри, и҆ въ пꙋсты́ни лѣ́тъ четы́редесѧть.
36–37"This" same Moses, he says,-and observe how he points to his renown-"this" same Moses, he says, "brought them out, after that he had showed wonders and signs in the land of Egypt, and in the Red sea, and in the wilderness forty years. This is that Moses, which said unto the children of Israel, A prophet shall the Lord your God raise up unto you of your brethren, like unto me": set at naught like me. Him, likewise, Herod wished to kill, and in Egypt He found preservation just as it was with the former, even when He was a babe, He was aimed at for destruction.
Homily on Acts 17
36–37"Wonders and signs," etc. He shows, that the prophecy must by all means be fulfilled, and that Moses is not opposed to Him. "Which said unto the children of Israel, A prophet," etc. He shows, that the prophecy must by all means be fulfilled, and that Moses is not opposed to Him.
Homily on Acts 17
This is that Moses, which said unto the children of Israel, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear.
οὗτός ἐστιν ὁ Μωϋσῆς ὁ εἰπὼν τοῖς υἱοῖς Ἰσραήλ· προφήτην ὑμῖν ἀναστήσει Κύριος ὁ Θεὸς ὑμῶν ἐκ τῶν ἀδελφῶν ὑμῶν ὡς ἐμέ· αὐτοῦ ἀκούσεσθε.
Се́й є҆́сть мѡѷсе́й рекі́й сынѡ́мъ і҆и҃лєвымъ: прⷪ҇ро́ка ва́мъ воздви́гнетъ гдⷭ҇ь бг҃ъ ва́шъ ѿ бра́тїи ва́шеѧ ꙗ҆́кѡ менѐ: тогѡ̀ послꙋ́шайте.
"But also a witnessing voice was heard from heaven, saying, 'This is my beloved Son, in whom I am well pleased; hear Him.' And in addition to this, willing to convict more fully of error the prophets from whom they asserted that they had learned, He proclaimed that they died desiring the truth, but not having learned it, saying, 'Many prophets and kings desired to see what ye see, and to hear what you hear; and verily I say to you, they neither saw nor heard.' Still further He said, 'I am he concerning whom Moses prophesied, saying, A Prophet shall the Lord our God raise unto you of your brethren, like unto me: Him hear in all things; and whosoever will not hear that Prophet shall die.' "
Clementine Homilies, Homily 3
This the blessed Stephen brought forward, hinting to them the mystery according to Christ, and showing that Moses also had spoken to you about him. For God and Father announces again the incarnation of His own offspring through the all-wise Moses, and that a second lawgiver will be raised up for us, having spoken the law formerly to the earlier ones himself through angels, and in the last times revealed as a worker for us, and having sent an angel as agent of the New Covenant, the angel of the great counsel of the Father. And this is what the phrase "like me" indicates, that is, as lawgiver. But he calls the Lord of the prophets a prophet because of his humanity. "like me," treated with contempt by those from whom he ought to have received honor. Each gave a law, having previously done signs; yet even therefore neither of them were willing to obey.
Commentary on Acts
This is Moses who said to the sons of Israel: God will raise up for you a prophet from among your brothers, like me. Like me, visible in the flesh, but more wonderful in majesty and more terrible in majesty than I. He says, lest the doctrine of Christ be thought new and foreign, it is Moses himself, whom your fathers did not wish to obey, who preaches and says that he will come in the form of a man and will give the precepts of life to all souls.
Commentary on Acts
"This is that Moses who said to the sons of Israel: 'The Lord your God will raise up for you a Prophet from among your brethren, like me,'" that is, like me, counted as nothing for that for which he should much sooner have been deemed worthy of honor. Pharaoh wanted to kill Moses, and Moses fled; and Herod wanted to kill the Lord, and the Lord escaped into Egypt. Both Pharaoh and Herod plotted against an infant; both issued a decree; and neither decree found obedience.
Commentary on Acts
This is he, that was in the church in the wilderness with the angel which spake to him in the mount Sina, and with our fathers: who received the lively oracles to give unto us:
οὗτός ἐστιν ὁ γενόμενος ἐν τῇ ἐκκλησίᾳ ἐν τῇ ἐρήμῳ μετὰ τοῦ ἀγγέλου τοῦ λαλοῦντος αὐτῷ ἐν τῷ ὄρει Σινᾶ καὶ τῶν πατέρων ἡμῶν, ὃς ἐδέξατο λόγια ζῶντα δοῦναι ἡμῖν,
Се́й є҆́сть бы́вый въ цр҃кви въ пꙋсты́ни со а҆́гг҃ломъ, глаго́лавшимъ є҆мꙋ̀ на горѣ̀ сїна́йстѣй, и҆ со ѻ҆тцы̑ на́шими, и҆́же прїѧ́тъ словеса̀ жи̑ва да́ти на́мъ,
Luke also has recorded that Stephen, who was the first elected into the diaconate by the apostles, and who was the first slain for the testimony of Christ, spoke regarding Moses as follows: "This man did indeed receive the commandments of the living God to give to us, whom your fathers would not obey, but thrust Him from them, and in their hearts turned back again into Egypt, saying unto Aaron, Make us gods to go before us; for we do not know what has happened to this Moses, who led us from the land of Egypt. And they made a calf in those days, and offered sacrifices to the idol, and were rejoicing in the works of their own hands. But God turned, and gave them up to worship the hosts of heaven; as it is written in the book of the prophets: O ye house of Israel, have ye offered to Me sacrifices and oblations for forty years in the wilderness? And ye took up the tabernacle of Moloch, and the star of the god Remphan, figures which ye made to worship them;" pointing out plainly, that the law being such, was not given to them by another God, but that, adapted to their condition of servitude, it originated from the very same God as we worship.
Against Heresies Book 4
" And when the gold out of the necklaces of the women and the rings of the men had been wholly smelted by fire, and there had come forth a calf-like head, to this figment Israel with one consent (abandoning God) gave honour, saying, "These are the gods who brought us from the land of Egypt." For thus, in the later times in which kings were governing them, did they again, in conjunction with Jeroboam, worship golden kine, and groves, and enslave themselves to Baal.
An Answer to the Jews
" This was, indeed, the Creator's customary region. It was proper that the Word should there appear in body, where He had aforetime, wrought in a cloud.
Against Marcion Book 4
"This is he, that was in the Church in the wilderness with the Angel which spake to him in the mount Sina, and with our fathers: who received the lively oracles to give unto us." Again no mention of temple, none of sacrifice. "With the Angel," it says, "he received the lively oracles to give unto the fathers." It shows, that he not only wrought miracles, but also gave a law, as Christ did. Just as Christ first works miracles, and then legislates: so did Moses.
Homily on Acts 17
"This is he that was in the Church in the wilderness, and, that said unto the children of Israel." Do you mark that thence comes the root, and that "salvation is from the Jews?" "With the Angel," it says, "which spake unto him." Lo, again he affirms that it was He (Christ) that gave the Law, seeing Moses was with "Him" in the Church in the wilderness. And here he puts them in mind of a great marvel, of the things done in the Mount: "Who received living oracles to give unto us." On all occasions Moses is wonderful, and (so) when need was to legislate. What means the expression, "Living oracles"? Those, whereof the end was shown by words: in other words, he means the prophecies.
Homily on Acts 17
38–42Consider that at first they brought them offering sacrifices, and then that they offered them to idols. For previously the name "sacrifices" is nowhere found, but there were precepts concerning living and rational animals. The testimony, however, does not introduce this randomly, but so as to show that there is no necessity for sacrifices, in that he says: "Did you not offer me victims and sacrifices," etc., as if he says: You cannot say that when you were sacrificing to God you also offered them to those idols, but that you first slaughtered them for those idols. And this indeed was in the desert where your delay was longest. See moreover the whole discourse, how boldly and without malice he perseveres throughout the accusation of them, almost saying: And if I were to say the temple ought to be dissolved, and the instituted sacrifices to be changed, I have said nothing new. For Moses, in whom you seem to boast most, for forty years neither offered sacrifices nor built a temple, nor did David, nor any one of the others placed in the midst of you, although the land was given to you. But the prophets also pronounce concerning these things as about unnecessary matters. In what way then do you now pretend to avenge Moses, whom both your fathers and you rejected? And to say it in one word, the whole discourse shows how wisely and at the same time modestly and keenly their accusation is unraveled.
Commentary on Acts
"This is he who was in the congregation in the wilderness with the Angel who spoke to him on Mount Sinai." The words before us show that people become better or worse not because of their location, for those spoken of here, though already outside of Egypt in terms of place, were in Egypt in their disposition and did not abandon thoughts of Egyptian customs, as the Gospel also says: "Where your treasure is, there will your heart be also" (Lk. 12:34). Many, while still on earth, gather treasure in heaven; there also is their heart. But the angels who transgressed God's will, though being in heaven, developed an inclination toward the things of earth; as a result of which their casting down to earth followed. "Who received living words." He calls "living" words of a special kind, the meaning of which is clarified by ordinary words, or prophecies.
Commentary on Acts
To whom our fathers would not obey, but thrust him from them, and in their hearts turned back again into Egypt,
ᾧ οὐκ ἠθέλησαν ὑπήκοοι γενέσθαι οἱ πατέρες ἡμῶν, ἀλλὰ ἀπώσαντο καὶ ἐστράφησαν τῇ καρδίᾳ αὐτῶν εἰς Αἴγυπτον
є҆гѡ́же не восхотѣ́ша послꙋ́шати ѻ҆тцы̀ на́ши, но ѿри́нꙋша и҆̀ и҆ ѡ҆брати́шасѧ се́рдцемъ свои́мъ во є҆гѵ́петъ,
For, withal, according to the memorial records of the divine Scriptures, the people of the Jews-that is, the more ancient-quite forsook God, and did degrading service to idols, and, abandoning the Divinity, was surrendered to images; while "the people" said to Aaron, "Make us gods to go before us." And when the gold out of the necklaces of the women and the rings of the men had been wholly smelted by fire, and there had come forth a calf-like head, to this figment Israel with one consent (abandoning God) gave honour, saying, "These are the gods who brought us from the land of Egypt.
An Answer to the Jews
How, therefore, can such a hydra of delinquencies fail to offend the Lord, the Disapprover of evils? Is it not manifest that it was through impatience that Israel himself also always failed in his duty toward God, from that time when, forgetful of the heavenly arm whereby he had been drawn out of his Egyptian affliction, he demands from Aaron "gods as his guides; "when he pours down for an idol the contributions of his gold: for the so necessary delays of Moses, while he met with God, he had borne with impatience.
Of Patience
But they did not hear him, keeping their disobedience, even after the miracles: "To whom," he says, "our fathers would not obey:" after the wonders done in those forty years. And not only so, but just the contrary: "but thrust him from them, and in their hearts turned back again into Egypt."
Homily on Acts 17
Then follows the charge, in the first instance, against the patriarchs [after], the "signs and wonders," after the receiving of the "lively oracles: To whom," he says, "our fathers would not obey." But concerning those, Ezekiel says that they are not "living;" as when he says, "And I gave you statutes that are not good." It is with reference to those that he says, "Living. But thrust him from them, and in their hearts turned back to Egypt"-the place where they groaned, where they cried, whence they called upon God.
Homily on Acts 17
Saying unto Aaron, Make us gods to go before us: for as for this Moses, which brought us out of the land of Egypt, we wot not what is become of him.
εἰπόντες τῷ Ἀαρών· ποίησον ἡμῖν θεοὺς οἳ προπορεύσονται ἡμῶν· ὁ γὰρ Μωϋσῆς οὗτος, ὃς ἐξήγαγεν ἡμᾶς ἐκ γῆς Αἰγύπτου, οὐκ οἴδαμεν τί γέγονεν αὐτῷ.
ре́кше а҆арѡ́нꙋ: сотворѝ на́мъ бо́ги, и҆̀же пред̾и́дꙋтъ пред̾ на́ми, мѡѷсе́ю бо семꙋ̀, и҆́же и҆зведѐ на́съ ѿ землѝ є҆гѵ́петскїѧ, не вѣ́мы, что̀ бы́сть є҆мꙋ̀.
"And said unto Aaron, Make us gods which shall go before us." O the folly! "Make," say they; "that they may go before us." Whither? "Into Egypt." See how hard they were to tear away from the customs of Egypt! What sayest thou? What, not wait for him that brought thee out, but flee the benefit, and deny the Benefactor? And mark how insulting they are: "For as for this Moses," they say:-"which brought us out of the land of Egypt" nowhere the name of God: instead of that, they ascribed all to Moses. Where they ought to give thanks (to God), they bring Moses forward: where it was, to do as the Law bade them, they no longer make account of Moses. "We know not what is become of him." And yet he told them that he was going up to receive the Law: and they had not patience to wait forty days.
Homily on Acts 17
"Make us gods." Not God, but gods.
Commentary on Acts
And they made a calf in those days, and offered sacrifice unto the idol, and rejoiced in the works of their own hands.
καὶ ἐμοσχοποίησαν ἐν ταῖς ἡμέραις ἐκείναις καὶ ἀνήγαγον θυσίαν τῷ εἰδώλῳ, καὶ εὐφραίνοντο ἐν τοῖς ἔργοις τῶν χειρῶν αὐτῶν.
И҆ сотвори́ша тельца̀ во дни̑ ѡ҆́ны, и҆ принесо́ша же́ртвꙋ і҆́дѡлꙋ, и҆ веселѧ́хꙋсѧ въ дѣ́лѣхъ рꙋкꙋ̀ своє́ю.
"Make us gods"-they did not say, "a God."-And yet one may well wonder at this, that they do not even know.-"And they made a calf in those days, and offered sacrifices unto the idol, and rejoiced in the works of their own hands": for which they ought to have hid their faces. What wonder that ye know not Christ, seeing ye knew not Moses, and God Who was manifested by such wonders? But they not only knew Him not: they also insulted in another way, by their idol making.
Homily on Acts 17
Hence these same "customs" date their origin, hence the sacrifices: they were themselves the first that made sacrifices to their idols! For that is why it is marked, "They made a calf in Horeb, and offered sacrifices to the idol:" seeing that, before this the name of sacrifice is nowhere mentioned, but only lively ordinances, and "lively oracles. And rejoiced"-that is the reason for the feasts.
Homily on Acts 17
"And they made a calf in those days." The same is found in David: "and they made a calf at Horeb" (Ps. 106:19). And Horeb is not mentioned without purpose, but in order to show the extreme madness of the Israelites: here God appeared to Moses, and here they made idols and offered sacrifices to them.
Commentary on Acts
Then God turned, and gave them up to worship the host of heaven; as it is written in the book of the prophets, O ye house of Israel, have ye offered to me slain beasts and sacrifices by the space of forty years in the wilderness?
ἔστρεψε δὲ ὁ Θεὸς καὶ παρέδωκεν αὐτοὺς λατρεύειν τῇ στρατιᾷ τοῦ οὐρανοῦ, καθὼς γέγραπται ἐν βίβλῳ τῶν προφητῶν· μὴ σφάγια καὶ θυσίας προσηνέγκατέ μοι ἔτη τεσσαράκοντα ἐν τῇ ἐρήμῳ, οἶκος Ἰσραήλ;
Ѿврати́сѧ же бг҃ъ и҆ предадѐ и҆̀хъ слꙋжи́ти во́ємъ небє́снымъ, ꙗ҆́коже пи́сано є҆́сть въ кни́зѣ прⷪ҇рѡ́къ: є҆да̀ заколє́нїѧ и҆ жє́ртвы принесо́сте мѝ лѣ́тъ четы́редесѧть въ пꙋсты́ни, до́ме і҆и҃левъ;
"Then God turned, and gave them up to worship the host of heaven; as it is written in the book of the Prophets, O ye house of Israel, have ye offered to me slain beasts and sacrifices by the space of forty years in the wilderness?" The expression, "gave them up," means, He suffered. Even when there was a Tabernacle, yet there were no sacrifices. "Did ye offer unto Me slain beasts and sacrifices?" There was "the tabernacle of witness," and yet it profited them nothing, but they were consumed. But neither before, nor afterwards, did the miracles profit them aught.
Homily on Acts 17
"As it is written in the Book of the Prophets"-and observe, he does not cite the text without a purpose, but shows by it that there is no need of sacrifices; saying: "Did ye offer slain beasts and sacrifice to Me?"-He lays an emphasis on this word (to Me?). "Ye cannot say that it was from sacrificing to Me, that ye proceeded to sacrifice to them:-"by the space of forty years:" and this too, "in the wilderness," where He had most signally shown Himself their Protector.
Homily on Acts 17
Did you offer to me victims and sacrifices for forty years in the desert? Although they offered libations to the Lord out of necessity, they are said to have truly served idols with their hearts turned away, from the time when they transformed gold into the head of a calf. For afterwards, we read that they offered certain things to the Lord, not out of will, but as we learn from this place, out of the fear of punishments and the destruction of those who fell because of idols. However, the Lord regards not what is offered, but the will of the one offering. Therefore, wherever there was an occasion, they always turned back to Egypt in their hearts.
Commentary on Acts
And he handed them over to serve the host of heaven, as it is written in the book of the prophets. He says this in the singular because among the Hebrews there is one book of the twelve prophets, and not twelve books, according to the number of those same prophets. The host of heaven, however, is sometimes referred to as the army of angels: but in this place, it seems more consistent that he called the host of heaven the stars, since he immediately adds the testimony of the prophet, in which the star of their god is taken in place of God; they are convicted of having accepted the tabernacle of Moloch instead of the tabernacle of the true God.
Retractions on Acts
The expression "gave over… to serve" is used in place of "permitted," just as in the Apostle Paul's words "God gave them over to a debased mind" (Rom. 1:28) it is used in place of "permitted them to give themselves over." So he says: since the Jews had such a passion — to serve the creature instead of the Creator, God often reproached them through the prophets for such a disposition, and then, when they proved obstinate, permitted them to do what they wanted. And the word "turned away" is used in place of the expression "having turned away from another will," because the will of God is one thing, and what is permitted by condescension is another. For His will is the same as the law: "You shall worship the Lord your God, and Him only shall you serve" (Lk. 4:8). But those who persisted in impiety He permitted to remain in impiety as well, because He does not wish to be served out of necessity, so as not to constrain the one who possesses free will. "To the host of heaven" some think is equivalent to "the Angels." "The word spoken through Angels" (Heb. 2:2). But Stephen is speaking not of Angels, but of the stars, which the Jews rendered worship to, namely: the Calf, which substituted for the morning star — the day-star, and the moon, as the queen of heaven. This expression is used almost everywhere where the discussion concerns the luminaries and stars. "O house of Israel, did you offer Me slain beasts and sacrifices during forty years in the wilderness?" Notice that he first mentions that they offered sacrifices to Him, and then to idols. This is because before this, the word "sacrifice" is nowhere found, but only "commandments" and "living words." Moreover, he brings this testimony not without reason, but to show that there was no need for sacrifices. He says "did you offer Me slain beasts and sacrifices" instead of saying: "You cannot say that you offer sacrifices to idols because you offered them to God; on the contrary, you first offered sacrifices to them, and this in the wilderness, where I especially watched over you. Therefore, if I said that this temple would be destroyed and the rites and sacrifices would be changed, I said nothing new. For Moses, of whom you seem to have a high opinion, for forty years neither offered sacrifices nor built a temple, and neither did David do this, even though you already possessed this land, divided by lot. The prophets also speak of them as unnecessary. But how can you appeal to Moses in your defense, when your fathers rejected him, and so did you?"
Commentary on Acts
Yea, ye took up the tabernacle of Moloch, and the star of your god Remphan, figures which ye made to worship them: and I will carry you away beyond Babylon.
καὶ ἀνελάβετε τὴν σκηνὴν τοῦ Μολὸχ καὶ τὸ ἄστρον τοῦ θεοῦ ὑμῶν Ρεμφάν, τοὺς τύπους οὓς ἐποιήσατε προσκυνεῖν αὐτοῖς· καὶ μετοικιῶ ὑμᾶς ἐπέκεινα Βαβυλῶνος.
и҆ воспрїѧ́сте ски́нїю моло́ховꙋ и҆ ѕвѣздꙋ̀ бо́га ва́шегѡ ремфа́на, ѡ҆́бразы, ꙗ҆̀же сотвори́сте покланѧ́тисѧ и҆̀мъ: и҆ преселю́ вы да́лѣе вавѷлѡ́на.
"Yea, ye took up the tabernacle of Moloch, and the star of your god Remphan: images which ye made to worship them." The cause of sacrifices! "And I will carry you away beyond Babylon." Even the captivity, an impeachment of their wickedness!
Homily on Acts 17
Moloch, or Molchom. This is an idol of the Moabites, a stone having a transparent and extraordinary appearance in the form of the morning star [ἑωσφόρου] on the tip of the forehead. Rephan is a form of darkness. For when Moses had ascended the mountain, they fashioned a calf and bowed down to the worship of the stars, and having made a shrine they set up the image which they called Moloch. Moloch, if one interprets it, is their king; Rephan, however, is darkness or blindness. "You have taken up the tabernacle of Moloch," that is, of your king; but who is that? The star of your god, Rephan, which also was for you to your blindness. For your hearts have been darkened. [CYRIL: ON THE PROPHET AMOS]
Commentary on Acts
And because you filled up the madness of the Moabites, which is the region near Damascus, therefore you depart beyond Damascus, that is, into Babylon. [CYRIL]
Commentary on Acts
And although the prophet says "beyond Damascus" (for so the Septuagint translation has it), yet blessed Stephen says "beyond Babylon," following the Hebrew edition, or because Damascus is the boundary of the Syrians' region, namely Babylon.
Commentary on Acts
And you took up the tabernacle of Moloch. Although, he says, you appeared to bring victims and sacrifices to the tabernacle of the Lord, yet in your whole intention of heart, you embraced the shrine of Moloch. But Moloch, or Melchom, as it is often read, is the idol of the Ammonites, which is interpreted as your king.
Commentary on Acts
And the star of your god Remphan. You have forsaken (he says) the true and living God, and you have taken the star of Remphan, that is, your own creation, as God. But it signifies Lucifer, to whose worship the Saracen people were enslaved in honor of Venus. And because Remphan (as I said) means either your creation or your rest, the prophet subsequently added, and said:
Commentary on Acts
The figures which you have made to worship them. It is understood, you have adopted them conjointly.
Commentary on Acts
And I will carry you beyond Babylon. Because of these (he says) sacrileges, you will be taken captive not only into Babylon but also beyond Babylon. Nor is the first martyr to be thought erring because he said beyond Babylon instead of beyond Damascus, as written in the prophet (Amos V). He considered the understanding more than the word, because they were led into Babylon beyond Damascus, just as beyond Babylon.
Commentary on Acts
"You took up the tabernacle of Moloch and the star of your god Remphan." The divine Moses went up to the mountain to receive the law, and they, Israelites by blood, stood before Aaron, saying: "Make us a god" (Ex. 32:1). So they made a calf in the wilderness, and this calf was an obvious idol; and gradually they fashioned many other idols as well. They were especially devoted to the worship of stars. Besides the calf, they also "took up" the "tabernacle of Moloch." Having made a tabernacle, they set up an idol in it and called it Moloch. This is a Moabite idol. It had a transparent stone on the upper part of its forehead in the form of the morning star — the day-star. And the word "Moloch" in translation means "their king." For so Aquila and Theodotion explain it. And the image of the day-star was crafted by artisans. So they "took up the tabernacle of Moloch," that is, the tabernacle of your king. And what kind of king was he? "The star of your god Remphan," whose name in translation means "darkening" or "blinding." Thus they worshipped the morning star, which rises before the appearing of the sun's radiance. However, what befell these worshippers was blinding, or remphan, not because the star produced this blinding, but because this veneration became the cause of such darkening. "I will carry you away beyond Babylon." The prophet said: "I will carry you away beyond Damascus" (Amos 5:27). But Stephen said "beyond Babylon," following the exposition of the Hebrews, or because Babylon is the border of the land of the Damascenes. The Seventy translators said: "Beyond Damascus."
Commentary on Acts
Our fathers had the tabernacle of witness in the wilderness, as he had appointed, speaking unto Moses, that he should make it according to the fashion that he had seen.
Ἡ σκηνὴ τοῦ μαρτυρίου ἦν τοῖς πατράσιν ἡμῶν ἐν τῇ ἐρήμῳ, καθὼς διετάξατο ὁ λαλῶν τῷ Μωϋσῇ ποιῆσαι αὐτὴν κατὰ τὸν τύπον ὃν ἑωράκει·
Сѣ́нь свидѣ́нїѧ бѧ́ше ѻ҆тцє́мъ на́шымъ въ пꙋсты́ни, ꙗ҆́коже повелѣ̀ гл҃ѧй мѡѷсе́ови сотвори́ти ю҆̀ по ѡ҆́бразꙋ, є҆го́же ви́дѣ:
"Our fathers had the tabernacle of witness in the wilderness, as he had appointed, speaking unto Moses, that he should make it according to the fashion he had seen." "But a Tabernacle," say you, "there was (the Tabernacle) 'of Witness.'" (Yes,) this is why it was: that they should have God for Witness: this was all. "According to the fashion," it says, "that was shown thee on the mount:" so that on the mount was the Original. And this Tabernacle, moreover, "in the wilderness," was carried about, and not locally fixed. And he calls it, "Tabernacle of witness:" i.e. (for witness) of the miracles, of the statutes. This is the reason why both it and those (the fathers) had no Temple.
Homily on Acts 17
Seest thou, how the holy place is there wherever God may be? For to this end also he says, "in the wilderness," to compare place with place. Then the benefit (conferred upon them): And our fathers that came after brought it in with Jesus into the possession of the Gentiles, whom God drave out before the face of our fathers, unto the days of David.
Homily on Acts 17
The tent of testimony, that is, of the commands of God, which was the tent of Moses shown by God on Mount Sinai. It was said to have been established by God so that they would have God as witness, because its explanation was on the mountain, and he himself had described it to Moses.
Commentary on Acts
The tabernacle of testimony was with our fathers in the desert. Because they said he was acting against the holy place, here he shows that the Lord does not greatly esteem decorated stone but desires the splendor of heavenly souls. Where he wants it to be understood that just as the tabernacle was in the wilderness before the construction of the temple, so they should understand the temple itself to be destroyed when a better state succeeds. As Jeremiah once foretold, saying: Do not trust in lying words, saying: The temple of the Lord, the temple of the Lord (Jerem. VII). And after some time: I will do to this house, in which my name is called, and in which you have trust, as I did to Shiloh, where my name dwelled at the beginning, and I will cast you away from my face (Ibid.).
Commentary on Acts
"The tabernacle of witness was with our fathers in the wilderness." They had it in order to have God as a witness. He calls it the tabernacle of testimonies, that is, of miracles and commandments. "As He who spoke to Moses commanded." The establishment of the tabernacle took place on the mountain, and in the wilderness it was portable, not fixed in one place. Even if it was an Angel who spoke with Moses on the mountain, he nevertheless spoke with him on behalf of God. And there is much of this kind in Divine Scripture. Thus, in the book of Exodus it is said that the Angel of the Lord said to Moses: "Moses, Moses!.. Do not come near here" (Exod. 3:4–5). And a little further on, this Angel says: "I am the God of your father, the God of Abraham, the God of Isaac, and the God of Jacob" (Exod. 3:6).
Commentary on Acts
Which also our fathers that came after brought in with Jesus into the possession of the Gentiles, whom God drave out before the face of our fathers, unto the days of David;
ἣν καὶ εἰσήγαγον διαδεξάμενοι οἱ πατέρες ἡμῶν μετὰ Ἰησοῦ ἐν τῇ κατασχέσει τῶν ἐθνῶν ὧν ἔξωσεν ὁ Θεὸς ἀπὸ προσώπου τῶν πατέρων ἡμῶν, ἕως τῶν ἡμερῶν Δαυῒδ·
ю҆́же и҆ внесо́ша прїе́мше ѻ҆тцы̀ на́ши со і҆исꙋ́сомъ во ѡ҆держа́нїе ꙗ҆зы́кѡвъ, и҆̀хже и҆зри́нꙋ бг҃ъ ѿ лица̀ ѻ҆тє́цъ на́шихъ, да́же до дні́й дв҃да:
"Which also, our fathers that came after brought in." "As He had appointed, that spake unto Moses, that he should make it according to the fashion that he had seen." Again, it was none other than He (Christ) that gave the fashion itself. "Until the days of David": and there was no temple! And yet the Gentiles also had been driven out: for that is why he mentions this: "Whom God drave out," he says, "before the face of our fathers. Whom He drave out," he says: and even then, no Temple! And so many wonders, and no mention of a Temple! So that, although first there is a Tabernacle, yet nowhere a Temple.
Homily on Acts 17
Who found favour before God, and desired to find a tabernacle for the God of Jacob.
ὃς εὗρε χάριν ἐνώπιον τοῦ Θεοῦ καὶ ᾐτήσατο εὑρεῖν σκήνωμα τῷ Θεῷ Ἰακώβ.
и҆́же ѡ҆брѣ́те блгⷣть пред̾ бг҃омъ и҆ и҆спросѝ ѡ҆брѣстѝ селе́нїе бг҃ꙋ і҆а́кѡвлю.
"Until the days of David," he says: even David, and no Temple! "And he sought to find favor before God": and built not:-so far was the Temple from being a great matter! David "desired to find favor:" and he builded not, he, the wonderful, the great; but the castaway, Solomon.
Homily on Acts 17
But Solomon built him an house.
Σολομὼν δὲ ᾠκοδόμησεν αὐτῷ οἶκον.
Соломѡ́нъ же созда̀ є҆мꙋ̀ хра́мъ.
"But Solomon," it says, "built Him an house." They thought Solomon was great: but that he was not better than his father, nay not even equal to him, is manifest.
Homily on Acts 17
47–50In the four hundred eightieth year after the exodus of the sons of Israel from Egypt, Solomon began to build the temple in Jerusalem, as the third book of Kings relates. (1 Kings 6:1) Moreover the temple was built so long after the ascent of Israel from Egypt that, after they had toiled wandering in the mountains, they chose one place, which was in Jerusalem, which God had held in honor. These men, however, being slow of understanding and ignorant of the words of God, thinking that Jerusalem was the city of God, said that God dwelt only therein. God therefore refutes them because they excessively glorified him, and he says: What house will you build for me, who have heaven for a throne, and the earth for the footstool of my feet? For to those who supposed his nature to be confined and limited it was necessary to show openly that He is everywhere and that nothing is capable of containing him, but rather that he passes through all things, and the heaven is full of him, and the earth is full as well.
Commentary on Acts
Howbeit the most High dwelleth not in temples made with hands; as saith the prophet,
ἀλλ' οὐχ ὁ ὕψιστος ἐν χειροποιήτοις ναοῖς κατοικεῖ, καθὼς ὁ προφήτης λέγει·
Но вы́шнїй не въ рꙋкотворе́нныхъ це́рквахъ живе́тъ, ꙗ҆́коже прⷪ҇ро́къ глаго́летъ:
48–50"Howbeit the Most High dwelleth not in (places) made with hands." This was shown indeed already by what had been before said: but it is shown also by the voice of a prophet; "What house will ye build for Me? saith the Lord God. As saith the prophet, Heaven is my throne, and earth is my footstool: what house will ye build for me? saith the Lord: or what is the place of my rest? Hath not my hand made all these things?"
Homily on Acts 17
48–50"Howbeit the Most High dwelleth not in temples made with hands; as saith the prophet, Heaven is My throne, and earth is My footstool." Nay, not even these are worthy of God, forasmuch as they are made, seeing they are creatures, the works of His hand. See how he leads them on by little and little (showing) that not even these are to be mentioned. And again the prophecy says openly, "What house will ye build Me?" etc.
Homily on Acts 17
Heaven is my throne, and earth is my footstool: what house will ye build me? saith the Lord: or what is the place of my rest?
ὁ οὐρανός μοι θρόνος, ἡ δὲ γῆ ὑποπόδιον τῶν ποδῶν μου· ποῖον οἶκον οἰκοδομήσετέ μοι, λέγει Κύριος, ἢ τίς τόπος τῆς καταπαύσεώς μου;
нб҃о мнѣ̀ прⷭ҇то́лъ є҆́сть, землѧ́ же подно́жїе нога́ма мои́ма: кі́й хра́мъ сози́ждете мѝ, гл҃етъ гдⷭ҇ь, и҆лѝ ко́е мѣ́сто поко́ищꙋ моемꙋ̀;
Heaven is my throne, and the earth is my footstool. This is not to be understood carnally, as if God has members placed in heaven and on earth, as we do when we sit, but to indicate that he is within and above all, he claimed that heaven is his throne and the earth his footstool. To show that he encompasses everything, elsewhere he declares that he measures the heavens with his palm, and the earth he encloses with a handful. Spiritually, however, heaven suggests the saints, and the earth the sinners, because God inhabits and presides over the former while condemning and casting down the latter.
Commentary on Acts
Or what is the place of my rest? Not a golden or marble earthly dwelling place, but as the Prophet follows: Upon whom does my Spirit rest, if not upon the humble and quiet one, who trembles at my words (Isaiah LXVI)?
Commentary on Acts
Hath not my hand made all these things?
οὐχὶ ἡ χείρ μου ἐποίησε ταῦτα πάντα;
Не рꙋка́ ли моѧ̀ сотворѝ сїѧ̑ всѧ̑;
Ye stiffnecked and uncircumcised in heart and ears, ye do always resist the Holy Ghost: as your fathers did, so do ye.
Σκληροτράχηλοι καὶ ἀπερίτμητοι τῇ καρδίᾳ καὶ τοῖς ὠσίν, ὑμεῖς ἀεὶ τῷ Πνεύματι τῷ ἁγίῳ ἀντιπίπτετε, ὡς οἱ πατέρες ὑμῶν καὶ ὑμεῖς.
Жестоковы́йнїи и҆ неѡбрѣ́заннїи сердцы̀ и҆ ᲂу҆шесы̀, вы̀ прⷭ҇нѡ дх҃ꙋ ст҃о́мꙋ проти́витесѧ, ꙗ҆́коже ѻ҆тцы̀ ва́ши, та́кѡ и҆ вы̀:
What is more manifest than the mystery of this "wood,"-that the obduracy of this world had been sunk in the profundity of error, and is freed in baptism by the "wood" of Christ, that is, of His passion; in order that what had formerly perished through the "tree" in Adam, should be restored through the "tree" in Christ? while we, of course, who have succeeded to, and occupy, the room of the prophets, at the present day sustain in the world that treatment which the prophets always suffered on account of divine religion: for some they stoned, some they banished; more, however, they delivered to mortal slaughter, -a fact which they cannot deny.
An Answer to the Jews
What is the reason that at this point he speaks in the tone of invective? Great was his boldness of speech, when at the point to die: for in fact I think he knew that this was the case. "Ye stiffnecked," he says, "and uncircumcised in heart and ears." This also is from the prophets: nothing is of himself. "Ye do always resist the Holy Ghost: as your fathers did, so do ye." When it was not His will that sacrifices should be, ye sacrifice: when it is His will, then again ye do not sacrifice: when He would not give you commandments, ye drew them to you: when ye got them, ye neglected them. Again, when the Temple stood, ye worshipped idols: when it is His will to be worshipped without a Temple, ye do the opposite.
Homily on Acts 17
Observe, he says not, "Ye resist God," but, "the Spirit:" so far was he from knowing any difference between Them. And, what is greater: "As your fathers did," he says, "so do ye." Thus also did Christ (reproach them), forasmuch as they were always boasting much of their fathers.
Homily on Acts 17
Therefore when he sent the Holy Spirit, he manifested him visibly in two ways, as a dove and as fire; as a dove upon the baptized Lord, as fire upon the assembled disciples.… Here we saw a dove upon the Lord; there parted tongues upon the assembled disciples; in the one, simplicity is shown, in the other, fervor. For there are those who are said to be simple, and they are indolent; they are called simple, but they are lazy. Not such a one was Stephen, full of the Holy Spirit. He was simple, because he harmed no one; he was fervent, because he reproached the impious. For he did not keep silence before the Jews; his are those fiery words, “Stiff-necked and uncircumcised in heart and ears, you have always resisted the Holy Spirit.” Great vehemence! He rages, but as a dove without bile. For, in order that you may know that he raged without bile, they who were ravens, when they heard these words, immediately ran for stones [to use] against the dove. Stephen began to be stoned; and he, who but a little before was raging and boiling spirit, as if he had attacked his enemies, and as if he had assailed them with violence by those fiery and blazing words as you have heard, “Stiff-necked and uncircumcised in heart and ears,” so that he who heard these words might think that Stephen, if he were allowed, wished them immediately annihilated—when the rocks were coming on him from their hands, on his knees he said, “Lord, lay not this sin to their charge.” He adhered to the unity of the dove. For earlier his master, on whom the dove descended, had done that; hanging on the cross, he said, “Father, forgive them, for they know not what they do.”
Tractates on the Gospel of John 6.3.1-4
For what reason, when he had yet been speaking gently, does he now use a harsh tone? Because he saw that they were not paying attention with their minds to the things that were being said.
Commentary on Acts
"You always resist the Holy Spirit." He did not say, "you resist God," but, "the Holy Spirit." Therefore he recognizes no distinction, since the Spirit is also God, even if he does not appear so to the godless. Therefore you always, he says, resist God. For when he desires that sacrifices be made, you do not sacrifice to him; but when he does not desire it, you sacrifice. When the temple stood, you served idols. When he wishes to be served apart from a temple, you do the opposite, acting like your forefathers.
Commentary on Acts
It shows the evil descending from above into them. So did Christ. Since great things were always being prayed for on behalf of the fathers.
Commentary on Acts
Stiff-necked and uncircumcised in hearts and ears, you always resist the Holy Spirit. He shows them that the circumcision of the foreskin, in which they gloried against the grace of the Gospel, is of no avail for salvation, who were proven to have unclean thoughts and hearing. And at the same time, by speaking these things as if interpreting, he explains to them what the Angel signified when he appeared to Moses in the flame of fire from the bush, so that the bush burned but was not consumed. For the fire indeed signifies the Holy Spirit; the bush, which is a kind of thorn, figuratively denounced the sins of that people. Therefore, the Lord appeared to Moses in the bush having fire, but not consumed, to indicate that He Himself indeed came with the enlightenment and fervor of the Holy Spirit to instruct the people, but He would not consume the sins of that same people, although He would always oppose them with His pious benefits amidst the thickest thorns of their wickedness.
Retractions on Acts
Why does he who until now had been speaking to the people gently here use harsh words? Because he saw that they were paying no attention to what was being said. "You always resist the Holy Spirit" – not only now. By this he shows that what he said was from the Holy Spirit, and especially so when the hour of his death was approaching, because he, of course, knew this, being filled with the Holy Spirit. He displayed great and fearless boldness, and what he said to them was not his own, but the words of the prophets. "You always," he says, "resist." When God did not want sacrifices, you offered sacrifices, and then, when He wants a sacrifice, you do not offer it. Again, when the temple existed, you served idols, and when He wants you to renounce the temple, you do the opposite. Moreover, he did not say "you resist God," but "the Spirit." For there is no distinction between the Spirit and God. "You resist… as your fathers did, so do you." He shows that this evil falls upon them all the more because it has come down to them from of old. Christ did the same, because they greatly boasted of their ancestors.
Commentary on Acts
Which of the prophets have not your fathers persecuted? and they have slain them which shewed before of the coming of the Just One; of whom ye have been now the betrayers and murderers:
τίνα τῶν προφητῶν οὐκ ἐδίωξαν οἱ πατέρες ὑμῶν; καὶ ἀπέκτειναν τοὺς προκαταγγείλαντας περὶ τῆς ἐλεύσεως τοῦ δικαίου, οὗ νῦν ὑμεῖς προδόται καὶ φονεῖς γεγένησθε.
кого̀ ѿ прⷪ҇рѡ́къ не и҆згна́ша ѻ҆тцы̀ ва́ши; и҆ ᲂу҆би́ша предвозвѣсти́вшыѧ ѡ҆ прише́ствїи првⷣнагѡ, є҆гѡ́же вы̀ нн҃ѣ преда́телє и҆ ᲂу҆бі̑йцы бы́сте,
"Which of the prophets have not your fathers persecuted? and they have slain them which showed before of the coming of the Just One:" he still says, "the Just One," wishing to check them: "of Whom ye have been now the betrayers and murderers"-two charges he lays against them-"who have received the Law by the disposition of Angels, and have not kept it."
Homily on Acts 17
Speaking these things we know that the blessed Stephen speaks the truth, being spoken through by the Holy Spirit. But to prove this from the Old Testament how those who disbelieve in Jesus blame their fathers for persecuting and killing the prophets is not possible from the books presented as the New Testament. [ORIGEN]
Commentary on Acts
If then, he says, you kill those who foretold his coming, it is nothing remarkable that I, proclaiming the foretold one, should be killed by you. Nor was he ignorant that he would die at their hands, being full of the Holy Spirit. Therefore he also used boldness without restraint.
Commentary on Acts
He calls him righteous, showing that if he is righteous, those who killed him are exceedingly unjust. And he calls him righteous, which even they could not deny. For nowhere, even being very stubborn, did they accuse him of any injustice. For how could they, who had not even a roof? But he called Jesus righteous, wishing to draw them.
Commentary on Acts
And he calls these his betrayers and murderers, as being partners with those who crucified him, and indeed, he says, having received the law, they hold commands, some of them making the bringing of an offering equivalent to the conduct of those who pay the tax. [AMMONIUS]
Commentary on Acts
"Which of the prophets did your fathers not persecute?" If your fathers killed these foreheralds, then there is nothing surprising that I, who preach the One foretold by them, will be killed by you, who take too much pride in your ancestors. "They killed those who foretold the coming of the Righteous One." He says "the Righteous One," showing that He was unjustly killed by them, because if He is righteous, then those who killed Him are very much in the wrong. He calls Him righteous because even they could not deny this. They nowhere condemned Him as unrighteous, for how would they condemn on this count one who did not even have a shelter? But he sets before them two of their crimes: murder and betrayal.
Commentary on Acts
Who have received the law by the disposition of angels, and have not kept it.
οἵτινες ἐλάβετε τὸν νόμον εἰς διαταγὰς ἀγγέλων καὶ οὐκ ἐφυλάξατε.
и҆̀же прїѧ́сте зако́нъ ᲂу҆строе́нїемъ а҆́гг҃льскимъ и҆ не сохрани́сте.
For he, too, says that the world was originated by those angels; and sets forth Christ as born of the seed of Joseph, contending that He was merely human, without divinity; affirming also that the Law was given by angels; representing the God of the Jews as not the Lord, but an angel.
Pseudo-Tertullian Against All Heresies
How, "By the disposition of Angels?" Some say (The Law), disposed by Angels; or, put into his hand by the Angel Who appeared to him in the bush; for was He man? No wonder that He who wrought those works, should also have wrought these. "Ye slew them who preached of Him." much more Himself. He shows them disobedient both to God, and to Angels, and the Prophets, and the Spirit, and to all: as also Scripture saith elsewhere: "Lord, they have slain Thy Prophets, and thrown down Thine altars."
Homily on Acts 17
They, then, stand up for the Law, and say, "He blasphemeth against Moses:" he shows, therefore, that it is they who blaspheme, and that (their blasphemy is not only against Moses, but) against God; shows that "they" from the very beginning have been doing this: that "they" have themselves destroyed their "customs," that there is no need of these: that while accusing him, and saying that he opposed Moses, they themselves were opposing the Spirit: and not merely opposing, but with murder added to it: and that they had their enmity all along from the very beginning. Seest thou, that he shows them to be acting in opposition both to Moses and to all others, and not keeping the Law? And yet Moses had said, "A Prophet shall the Lord raise up unto you: and the rest also told of this (Christ) that He would come: and the prophet again said, "What house will ye build Me?" and again, "Did ye offer to Me slain beasts and sacrifices" those "forty years?"
Homily on Acts 17
For this is, "certain of you have received the law as commands of angels." And some also say this, that the one who was ordered by angels and entrusted through an angel to Moses, the one who appeared to him in the bush. "As regulations," instead of "according to the commands," just as those gave orders to Moses, having appeared in the bush and on the mountain. [CHRYSOSTOM]
Commentary on Acts
You who received the law as ordained by angels. The law is indeed ordained by angels, in the hand of a mediator.
Commentary on Acts
For he says: "You have now become betrayers and murderers… you who received the law through the ministry of Angels and did not keep it," that is, arranged by Angels and delivered by the One who appeared in the bush. He shows that they did not obey and do not obey either God, or Angels, or prophets, or the Spirit.
Commentary on Acts
When they heard these things, they were cut to the heart, and they gnashed on him with their teeth.
Ἀκούοντες δὲ ταῦτα διεπρίοντο ταῖς καρδίαις αὐτῶν καὶ ἔβρυχον τοὺς ὀδόντας ἐπ' αὐτόν.
Слы́шаще же сїѧ̑, распыха́хꙋсѧ сердцы̀ свои́ми и҆ скрежета́хꙋ зꙋбы̀ на́нь.
See, once more, the wrong-doers in trouble. Just as the Jews are perplexed, saying, "What are we to do with these men?" so these also are "cut to the heart." And yet it was he that had good right to be incensed, who, having done no wrong, was treated like a criminal, and was spitefully calumniated. But the calumniators had the worst of it in the end. So true is that saying, which I am ever repeating, "Ill to do, is ill to fare." And yet he (in his charges against them) resorted to no calumny, but proved what he said. So sure are we, when we are shamefully borne down in a matter wherein we have a clear conscience, to be none the worse for it.
Homily on Acts 18
If they had wished to kill him, why did they not immediately kill him then? For they wished to put a credible cause upon the boldness. For to them the outrage was not a reasonable cause for execution, but perhaps for driving him away or chastising him, not for killing him. Otherwise the outrage would not have been his, but the prophet's accusation against them. And they did not wish to seem to be killing him because of the outrages against them, just as they did not wish to kill Christ. For they did not intend murder, but were eager to harm his honor. For they feared that if he were not put to death for insulting them, he might become the more revered.
Commentary on Acts
"Now hearing these things, they were cut to the heart, and they gnashed with their teeth. "The unbelieving, unable to tolerate Stephen's preaching, were hastening unanimously to effect his death. Stephen, raising his eyes to heaven, saw the Son standing on the right hand of the Father. When he said this in pure truth, the crowd of madmen ran violently upon him and, having cast him out of the city, pelted him with stones. But Stephen, dying, prayed for them that this crime might not weigh down his persecutors. Paul too consented to his death, and he raised a great persecution against the church established in Jerusalem; for, after Stephen's body was buried with pious lamentation, this Paul made a havoc of the church with a hatred as great as the affection with which he would later defend it. Meanwhile Philip the deacon, another one of the seven, going down to the city of Samaria, earnestly preached the word of the Lord and performed by the power of Christ many miracles on the people who desired it, and the city was filled with great joy as a result.
Complexiones on the Acts of the Apostles
If the Jews wanted to kill Stephen, then why did they not kill him immediately? Because they wanted to present a plausible pretext for their audacity, since the insult he had caused them was not a plausible pretext for killing him; moreover, what they considered an insult to themselves was not his own insult, but rather a rebuke made to the Jews by a prophet. At the same time, they also did not want people to think that they killed him for something that pertained to them personally, as was also the case in the condemnation of Christ to death, but rather that they were supposedly killing him for impiety. Because they were not satisfied with defiling themselves by murder, but they hoped and took care to stain the honor of the one being killed as well. For they feared that he would come to enjoy even greater veneration if they killed him for a personal insult to them.
Commentary on Acts
But he, being full of the Holy Ghost, looked up stedfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God,
ὑπάρχων δὲ πλήρης Πνεύματος ἁγίου, ἀτενίσας εἰς τὸν οὐρανὸν εἶδε δόξαν Θεοῦ καὶ Ἰησοῦν ἑστῶτα ἐκ δεξιῶν τοῦ Θεοῦ,
Стефа́нъ же сы́й и҆спо́лнь дх҃а ст҃а, воззрѣ́въ на не́бо, ви́дѣ сла́вꙋ бж҃їю и҆ і҆и҃са стоѧ́ща ѡ҆деснꙋ́ю бг҃а,
He is seen by Stephen, at his martyrdom by stoning, still sitting at the right hand of God [Acts 7:55] where He will continue to sit, until the Father shall make His enemies His footstool. [Hebrews 10:12-13] He will come again on the clouds of heaven, just as He appeared when He ascended into heaven. [Acts 1:11]
Against Praxeas, Chapter 30
"He sitteth at the Father's right hand " -not the Father at His own. He is seen by Stephen, at his martyrdom by stoning, still sitting at the right hand of God where He will continue to sit, until the Father shall make His enemies His footstool.
Against Praxeas
55–56He mentions the cause of his angelic appearance: "But he, being full of the Holy Ghost, looked up steadfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God." And in this manner He appeared to him: that, were it but so, the Jews might receive Him: for since the idea of His sitting at the right hand of God was offensive to them, for the present he brings forward only what relates to His Resurrection. This is the reason also why his face was glorified. For God, being merciful, desired to make their machinations the means of recalling them unto Himself.
Homily on Acts 18
55–56And when he said, "I see the heavens opened, they stopped their ears, and ran upon him with one accord." And yet in what respect are these things deserving of accusation? "Upon him," the man who has wrought such miracles, the man who has prevailed over all in speech, the man who can hold such discourse! As if they had got the very thing they wanted, they straightway give full scope to their rage.
Homily on Acts 18
The divine nature is invisible, but the thrice blessed Stephen said that he saw the Lord, so even after the resurrection the Lord’s body is a body, and it was seen by the victorious Stephen, since the divine nature cannot be seen.
Dialogue (demonstrations by Syllogisms) 11
We must consider what it means that Mark says: He sits at the right hand of God; while Stephen says: I see the heavens opened, and the Son of man standing at the right hand of God. What does it mean that Mark testifies he is sitting, while Stephen testifies that he saw him standing?
But you know, brothers, that sitting belongs to one who judges, while standing belongs to one who fights or helps. Therefore, because our Redeemer, having been taken up into heaven, both now judges all things and at the end comes as judge of all, Mark describes him as sitting after his assumption, because after the glory of his Ascension he will be seen as judge at the end. But Stephen, placed in the labor of struggle, saw him standing whom he had as helper, because in order that Stephen might overcome on earth the unbelief of his persecutors, his grace fought for him from heaven.
Forty Gospel Homilies, Homily 29
And said, Behold, I see the heavens opened, and the Son of man standing on the right hand of God.
καὶ εἶπεν· Ἰδοὺ θεωρῶ τοὺς οὐρανοὺς ἀνεῳγμένους καὶ τὸν υἱὸν τοῦ ἀνθρώπου ἐκ δεξιῶν τοῦ Θεοῦ ἑστῶτα.
и҆ речѐ: сѐ, ви́жꙋ небеса̀ ѿвє́рста и҆ сн҃а чл҃вѣ́ча ѡ҆деснꙋ́ю стоѧ́ща бг҃а.
The aforesaid Scribes and Pharisees therefore placed James upon the pinnacle of the temple, and cried out to him and said: 'You just one, in whom we ought all to have confidence, forasmuch as the people are led astray after Jesus, the crucified one, declare to us, what is the gate of Jesus.'
And he answered with a loud voice, 'Why do you ask me concerning Jesus, the Son of Man? He himself sits in heaven at the right hand of the great Power, and is about to come upon the clouds of heaven.'
Memoirs (Book 5), as quoted in Church History (Book 2), Chapter 23, Section 13
But that both the apostles and their disciples thus taught as the Church preaches, and thus teaching were perfected, wherefore also they were called away to that which is perfect-Stephen, teaching these truths, when he was yet on earth, saw the glory of God, and Jesus on His right hand, and exclaimed, "Behold, I see the heavens opened, and the Son of man standing on the right hand of God." These words he said, and was stoned; and thus did he fulfil the perfect doctrine, copying in every respect the Leader of martyrdom, and praying for those who were slaying him, in these words: "Lord, lay not this sin to their charge." Thus were they perfected who knew one and the same God, who from beginning to end was present with mankind in the various dispensations; as the prophet Hosea declares: "I have filled up visions, and used similitudes by the hands of the prophets."
Against Heresies Book 3
Jesus stood as a helpmate; he stood as if anxious to help Stephen, his athlete, in the struggle. He stood as though ready to crown his martyr. Let him then stand for you that you may not fear him sitting, for he sits when he judges.… He sits to judge, he stands to give judgment, and he judges the imperfect but gives judgment among the gods.
Epistle 63
He now sits at the right hand of the Father in heaven. We ought to give careful consideration to this fact with the eyes of faith to prevent the impression that he is immovably fixed in any spot so as not be permitted to stand or to walk. For, the fact that St. Stephen said that he saw him standing does not mean that St. Stephen’s vision was distorted or that his statement is at variance with the words of the creed. Far be such a thought, far be such a statement from us! The Lord’s dwelling in lofty and ineffable blessedness has merely been expressed in this way to indicate that he dwells there.
Sermon 214.8
Having the light of his heart he sees the opened heavens, so that what Christ does may not be hidden. [Christ] rises before the martyr. [Stephen] then sees him standing, though our faith is prone rather to honor him as seated. The very Flesh joined to the Thunderer does honor to itself in Stephen. The General in his foreknowledge arms those whom he summons to gifts. Lest anyone here should fight uncertainly, the body is revealed in the citadel of God as a reward to its witness.
On the Acts of the Apostles 1
Standing and not sitting, the blessed Stephen sees Jesus, in order to show the attention directed toward him, and to provide the contestant with great eagerness; the posture of the one assisting is shown: Moreover, since sitting was burdensome for them, he said first that he stood, hinting at his resurrection; but because he does not stand, but sits, Paul indicated by saying that he raised and sat down together, at his right hand in the heavenly places. [CHRYSOSTOM]
Commentary on Acts
Behold, I see the heavens opened, and the Son of Man standing at the right hand of God. Since the Lord Christ is the perfect Son of both God and man, why did the blessed martyr prefer to call Him the Son of man rather than the Son of God, when it would seem to bring more glory to call Him the Son of God rather than the Son of man, except that by this testimony the unbelief of the Jews would be confounded, as they remembered that they crucified a man and did not wish to believe Him to be God? Therefore, to strengthen the patience of the blessed martyr, the gate of the heavenly kingdom is opened, and lest the innocent man being stoned waver on earth, the crucified God-man appears crowned in heaven. Hence, because standing is the posture of one fighting or assisting, he rightly saw Him standing at the right hand of God, whom he had as a helper among the persecuting men. Nor does it seem discordant that Mark describes Him as sitting at the right hand of God, which is the position of one judging, because even now He invisibly judges all things, and in the end He will come as the visible judge of all.
Commentary on Acts
Behold, I see the heavens opened. What we say in Latin as "I see," in Greek is called θεωρῶ, from which is derived the name of the theoretical, that is, contemplative life. Through this, some of the elect, still retained in this life, with the eye of the heart more diligently cleansed, have deserved to behold divinely elevated the joys of the future life, as at present saint Stephen, as Paul, when he was caught up to the third heaven, and many others at other times. Hence also God is called Θεὸς in Greek, because He sees all things, and all things are naked and open to His eyes.
Retractions on Acts
"Jesus, standing at the right hand of God." By standing he signifies firmness and immovability. And even they already admitted this: they already at that time considered Him to be standing.
Commentary on Acts
Then they cried out with a loud voice, and stopped their ears, and ran upon him with one accord,
κράξαντες δὲ φωνῇ μεγάλῃ συνέσχον τὰ ὦτα αὐτῶν καὶ ὥρμησαν ὁμοθυμαδὸν ἐπ' αὐτόν,
Возопи́вше же гла́сомъ ве́лїимъ, затыка́хꙋ ᲂу҆́шы своѝ и҆ ᲂу҆стреми́шасѧ є҆динодꙋ́шнѡ на́нь,
57–58And yet, if he lied, they ought to have thought him beside himself, and to have let him go. But he wished to bring them over, "and said, Behold," etc., for, since he had spoken of Christ's death, and had said nothing of His resurrection, he would fain add this doctrine also. "Standing at the right hand of God." Just as He said, "Ye shall see the Son of Man sitting on the right hand of God," and they, calling it blasphemy, "ran upon Him;" just so was it here. There, they "rent their garments;" here, they "stopped their ears."
Homily on Acts 18
57–58And see, how many signs are wrought! "And cast him out of the city, and stoned him." Here again, "without the city," and even in death, Confession and Preaching. "And the witnesses laid down their clothes at a young man's feet, whose name was Saul." Observe how particularly he relates what concerns Paul, to show thee that the Power which wrought in him was of God. But after all these things, not only did he not believe, but also aimed at Him with a thousand hands: for this is why it says, "And Saul was consenting unto his death."
Homily on Acts 18
They continued, who had falsely testified against the saint.
Commentary on Acts
When Christ said: "You shall see the Son of Man sitting at the right hand" (Matt. 26:64), the Jews called this blasphemy and attacked Him. So too now: having heard the words of Stephen, they rushed at him. But then they tore their garments, while here they "stopped their ears."
Commentary on Acts
And cast him out of the city, and stoned him: and the witnesses laid down their clothes at a young man's feet, whose name was Saul.
καὶ ἐκβαλόντες ἔξω τῆς πόλεως ἐλιθοβόλουν. καὶ οἱ μάρτυρες ἀπέθεντο τὰ ἱμάτια αὐτῶν παρὰ τοὺς πόδας νεανίου καλουμένου Σαύλου,
и҆ и҆зве́дше внѣ̀ гра́да, ка́менїемъ побива́хꙋ є҆го̀: и҆ свидѣ́телїе (сне́мше) ри̑зы своѧ̑ положи́ша при ногꙋ̀ ю҆́ноши нарица́емагѡ са́ѵла,
Insane, rebellious Judea, you hurl stones against Stephen, you who will always be stony because of your hard crime.
On the Acts of the Apostles 1
The savage men lay down their garments at the feet of Saul, what the Hebrew calls hell. Both sides now decide to declare what they deserve from this [martyrdom] when the martyr seeks heaven, the executioners “hell.” The first circumstance [of martyrdom] reveals and makes as an example what flows from this fountain to one engaged in such a struggle; thus Tartarus quickly comes upon those who commit murder, while heaven lies open for the dying.
On the Acts of the Apostles 1
A witness says, whom they induced to bear false witness against him. And he points out the men who seemed to be witnesses, that they were more prepared for murder, for even their garments they laid aside to be nimble and light for casting stones. And he says that the one who would later be a messenger of the inhabited world also then took part in the murder, showing that some divine and wondrous and not merely human was the later change in him. And this, "O Lord Jesus, receive my spirit," was being shown and taught, that he is not destroyed.
Commentary on Acts
Often one who is seen to come after us surpasses us through the swiftness of good work, and tomorrow we scarcely follow him whom today we seemed to precede. Certainly when Stephen was dying for the faith, Saul was guarding the garments of those who were stoning him. Therefore he himself stoned with the hands of all who were stoning, since he rendered them all free to stone, and yet in the holy Church he surpassed in labors that very one whom by persecuting he made a martyr.
Forty Gospel Homilies, Homily 19
And they cast him out of the city and stoned him. And the Lord suffered outside the gate, who chose us from the world into His heavenly kingdom and glory, and Stephen, as if a stranger to the world, is stoned outside the city. For he did not have a lasting city here, but sought the one to come with his whole mind. And by just change of things, the martyr directs his gaze from the world’s heart to the heavens, the persecutor of hard neck sends his hands to the stones. Hence Arator says: “Rebellious Judea, you deliriously seize stones against Stephen, you who [will] always be stony in your harsh crime.”
Commentary on Acts
"And having led him out of the city, they began to stone him." Finding themselves utterly unable to put an end to Stephen's speech, they "began to stone him." Even if he had been speaking falsely, he should have been released as a madman. But if he was speaking the truth, they should rather have marveled. "And having led him out of the city," they kill him, just as they also did with Jesus. "And the witnesses laid down their clothes at the feet of a young man." By witnesses, Luke means those whom the Jews put forward for the purpose of giving false testimony against Stephen. By this the evangelist hints at two circumstances: that even those who were considered witnesses were rather ready to commit murder, since they removed their garments in order to throw stones more freely and without hindrance — and that the one who would later become the preacher to the whole world was himself at that time lending assistance in the murder, and that thus a certain divine, wondrous, and superhuman change took place in him.
Commentary on Acts
And they stoned Stephen, calling upon God, and saying, Lord Jesus, receive my spirit.
καὶ ἐλιθοβόλουν τὸν Στέφανον, ἐπικαλούμενον καὶ λέγοντα· Κύριε Ἰησοῦ, δέξαι τὸ πνεῦμά μου.
и҆ ка́менїемъ побива́хꙋ стефа́на, молѧ́щасѧ и҆ глаго́люща: гдⷭ҇и і҆и҃се, прїимѝ дꙋ́хъ мо́й.
So also Stephen had already put on the appearance of an angel, although they were none other than his human knees which bent beneath the stoning.
On the Resurrection of the Flesh
Now, then, the epistles of the apostles also are well known. And do we, (you say), in all respects guileless souls and doves merely, love to go astray? I should think from eagerness to live. But let it be so, that meaning departs from their epistles. And yet, that the apostles endured such sufferings, we know: the teaching is clear. This only I perceive in running through the Acts. I am not at all on the search. The prisons there, and the bonds, and the scourges, and the big stones, and the swords, and the onsets by the Jews, and the assemblies of the heathen, and the indictments by tribunes, and the hearing of causes by kings, and the judgment-seats of proconsuls and the name of Caesar, do not need an interpreter. That Peter is struck, that Stephen is overwhelmed by stones, that James is slain as is a victim at the altar, that Paul is beheaded has been written in their own blood. And if a heretic wishes his confidence to rest upon a public record, the archives of the empire will speak, as would the stones of Jerusalem. We read the lives of the Caesars: At Rome Nero was the first who stained with blood the rising faith.
Scorpiace
With this strength of patience, Esaias is cut asunder, and ceases not to speak concerning the Lord; Stephen is stoned, and prays for pardon to his foes. Oh, happy also he who met all the violence of the devil by the exertion of every species of patience! -whom neither the driving away of his cattle nor those riches of his in sheep, nor the sweeping away of his children in one swoop of ruin, nor, finally, the agony of his own body in (one universal) wound, estranged from the patience and the faith which he had plighted to the Lord; whom the devil smote with all his might in vain.
Of Patience
Thus first Stephen, pressing on His footsteps, suffered martyrdom, being apprehended in Jerusalem by the transgressors, and being brought before the council, he was stoned, and glorified for the name of Christ, praying with the words, "Lord, lay not this sin to their charge."
Alexandria Canonical Epistle
"And they stoned Stephen, calling upon God, and saying, Lord Jesus, receive my spirit." This is meant to show them that he is not perishing, and to teach them.
Homily on Acts 18
O martyr, embark on struggles which will cause happy deaths, where punishment is glory and to fall is a rising, and by slaughter is born immortality embracing the rewards of everlasting life. Lo, to have merited thus to die was the beginning of a blessed life without end.
On the Acts of the Apostles 1
Therefore it is shown that the souls of the righteous no longer depart into Hades, as formerly, but are rather sent into the hands of the living God through our Savior Christ. [SAINT CYRIL ON "FATHER, INTO YOUR HANDS I COMMEND MY SPIRIT."]
Commentary on Acts
"Lord Jesus, receive my spirit" is a saying that teaches and shows them that he will not perish. "They were stoning Stephen." Since justification is accomplished by faith in Christ, and in Him human nature received innocence in abundance and granted us a new right, by virtue of which our souls no longer go to Hades, but, as before, are sent into the hands of the Living God, knowing this, holy Stephen said: "Lord Jesus! receive my spirit." And blessed Peter writes: "Therefore let those who suffer according to God's will entrust their souls to Him, as to a faithful Creator" (1 Pet. 4:19).
Commentary on Acts
And he kneeled down, and cried with a loud voice, Lord, lay not this sin to their charge. And when he had said this, he fell asleep. And Saul was consenting unto his death.
θεὶς δὲ τὰ γόνατα ἔκραξε φωνῇ μεγάλῃ· Κύριε, μὴ στήσῃς αὐτοῖς τὴν ἁμαρτίαν ταύτην. καὶ τοῦτο εἰπὼν ἐκοιμήθη. Σαῦλος δὲ ἦν συνευδοκῶν τῇ ἀναιρέσει αὐτοῦ.
Прекло́нь же колѣ̑на, возопѝ гла́сомъ ве́лїимъ: гдⷭ҇и, не поста́ви и҆̀мъ грѣха̀ сегѡ̀. И҆ сїѧ̑ ре́къ ᲂу҆́спе.
What beyond;-that you should not swear nor curse; that you should not seek again your goods when taken from you; that, when you receive a buffet, you should give your other cheek to the smiter; that you should forgive a brother who sins against you, not only seven times, but seventy times seven times, but, moreover, all his sins altogether; that you should love your enemies; that you should offer prayer for your adversaries and persecutors? Can you accomplish these things unless you maintain the stedfastness of patience and endurance? And this we see done in the case of Stephen, who, when he was slain by the Jews with violence and stoning, did not ask for vengeance for himself, but for pardon for his murderers, saying, "Lord, lay not this sin to their charge." It behoved the first martyr of Christ thus to be, who, fore-running the martyrs that should follow him in a glorious death, was not only the preacher of the Lord's passion, but also the imitator of His most patient gentleness. What shall I say of anger, of discord, of strife, which things ought not to be found in a Christian? Let there be patience in the breast, and these things cannot have place there; or should they try to enter, they are quickly excluded and depart, that a peaceful abode may continue in the heart, where it delights the God of peace to dwell. Finally, the apostle warns us, and teaches, saying: "Grieve not the Holy Spirit of God, in whom ye are sealed unto the day of redemption. Let all bitterness, and anger, and wrath, and clamour, and blasphemy, be put away from you." For if the Christian have departed from rage and carnal contention as if from the hurricanes of the sea, and have already begun to be tranquil and meek in the harbour of Christ, he ought to admit neither anger nor discord within his breast, since he must neither return evil for evil, nor bear hatred.
Treatise XII Three Books of Testimonies Against the Jews
Wherefore, in short, the Master Himself, when He was being led to the cross by those who knew Him not, prayed the Father for His murderers, and said, 'Father, forgive their sin, for they know not what they do!' [Luke 23:34] The disciples also, in imitation of the Master, even when themselves were suffering, in like manner prayed for their murderers. [Acts 7:60] But if we are taught to pray even for our murderers and persecutors, how ought we not to bear the persecutions of parents and relations, and to pray for their conversion?
Recognitions (Book 6)
"And he knelt down, and cried with a loud voice, Lord, lay not this sin to their charge." To clear himself, and show that neither were his former words prompted by passion, he says, "Lord, lay not this sin to their charge": wishing also even in this way to win them over. For to show that he forgave their wrath and rage in murdering him, and that his own soul was free from all passion, was the way to make his saying to be favorably received.
Homily on Acts 18
And this blessed man does not simply pray, but does it with earnestness: "having kneeled down." Mark his divine death! So long only the Lord permitted the soul to remain in him. "And having said this, he fell asleep."
Homily on Acts 18
And in the Acts of the Apostles, blessed Stephen prays for those by whom he is being stoned, because they had not as yet believed in Christ and were not contending against that universal grace.
Sermon on the Mount 1.22.73
He showed his love for his murderers, in that he died for them.… That is the perfection of love. Love is perfect in him whom it makes ready to die for his brothers; but it is never perfect as soon as it is born. It is born that it may be perfected. Born, it is nourished: nourished, it is strengthened: strengthened, it is made perfect. And when it has reached perfection, how does it speak? “To me to live is Christ, and to die is gain. My desire was to be set free and to be with Christ; for that is by far the best. But to abide in the flesh is needful for your sake.” He was willing to live for their sakes, for whom he was ready to die.
Homilies on 1 John 5.4
That his own death, when he prayed, would not place them into sin if their sin was forgiven, this is what he sought to be fitting. And we say, if they repented, it was forgiven. For even he who struck him with countless hands, and Paul who persecuted the Church, became protector of the Church. [SAINT CYRIL ON "FATHER, INTO YOUR HANDS I COMMEND MY SPIRIT."]
Commentary on Acts
But kneeling down, he cried out with a loud voice, saying, “Lord, do not hold this sin against them.” For himself indeed he prayed standing, for his enemies he knelt, because their greater iniquity demanded the greater remedy of supplication. And the wondrous virtue of the blessed martyr, who was so fervent with zeal that he openly reproached the guilt of their disbelief to those he was held by, so burned with love that even in death he prayed for those by whom he was killed.
Commentary on Acts
Lord, do not hold this sin against them. And having said this, he fell asleep. Beautifully he says "fell asleep," and did not say "died." For he offered the sacrifice of love and fell asleep in the hope of resurrection.
Retractions on Acts
"Having knelt down, he cried out with a loud voice: Lord! do not charge them with this sin." He does not simply pray, he says, but with fervor, since God permitted his soul to remain in his body until that moment. Notice the voice and the excess of patience in suffering. By this he shows that what he had said to them before, he said not out of anger, but in order to put them in difficulty, to convict and reproach them.
Commentary on Acts
THEN said the high priest, Are these things so?
Εἶπε δὲ ὁ ἀρχιερεύς· Εἰ ἄρα ταῦτα οὕτως ἔχει;
Рече́ же а҆рхїере́й: а҆́ще ᲂу҆́бѡ сїѧ̑ та́кѡ сꙋ́ть;