John Chrysostom — Commentary on Scripture

And it came to pass, because the midwives feared God, that he made them houses.

And that you may learn this—Pharaoh commanded the infants to be cast into the river. Unless the infants had been cast forth, Moses would not have been saved, he would not have been brought up in the palace. When he was safe, he was not in honor; when he was exposed, then he was in honor. But God did this to show his riches of resource and contrivance.

Exodus 2:14 · 2 passages

And he said, Who made thee a prince and a judge over us? intendest thou to kill me, as thou killedst the Egyptian? And Moses feared, and said, Surely this thing is known.

“By faith he forsook Egypt not fearing the wrath of the king; for he endured as seeing him who is invisible.” What do you say? That he did not fear? And yet the Scripture says that when he heard, he “was afraid,” and for this cause provided for safety by flight, and stole away and secretly withdrew himself. And afterwards he was exceedingly afraid. Observe the expressions with care: he said, “not fearing the wrath of the king” with reference to his presenting himself again. For it would have been [the part] of one who was afraid not to undertake again to defend his championship or to have any hand in the matter. That he did however again undertake it was [the part] of one who committed all to God. For he did not say, “He is seeking me and is busy [in the search], and I cannot bear again to engage in this matter.”So even his flight was [an act of] faith. Why then did he not remain? [you say]. That he might not cast himself into a foreseen danger. For this finally would have been tempting [God]: to leap into the midst of dangers and say, “Let us see whether God will save me.” And this…

“By faith he forsook Egypt not fearing the wrath of the king; for he endured as seeing him who is invisible.” What do you say? That he did not fear? And yet the Scripture says that when he heard, he “was afraid,” and for this cause provided for safety by flight, and stole away and secretly withdrew himself. And afterwards he was exceedingly afraid. Observe the expressions with care: he said, “not fearing the wrath of the king” with reference to his presenting himself again. For it would have been [the part] of one who was afraid not to undertake again to defend his championship or to have any hand in the matter. That he did however again undertake it was [the part] of one who committed all to God. For he did not say, “He is seeking me and is busy [in the search], and I cannot bear again to engage in this matter.”So even his flight was [an act of] faith. Why then did he not remain? [you say]. That he might not cast himself into a foreseen danger. For this finally would have been tempting [God]: to leap into the midst of dangers and say, “Let us see whether God will save me.” And this the devil said to Christ, “Cast yourself down.” Do you see that it is a diabolical thing to throw ourselves into danger without cause and for no purpose and to make trial of God, whether he will save us?

Wherefore also very foolishly did that Hebrew say to him, “Who made you a ruler and a judge over us?” What do you say? You see the actions and doubt of the title? Just as if one seeing a physician using the knife excellently well and succoring that limb in the body which was diseased, should say, “Who made you a physician and ordered you to use a knife?” “It is my art, my good sir, and your own ailment.” So too did his knowledge make him (i.e., Moses) what he claimed to be. For ruling is an art, not merely a dignity, and an art above all arts.

Exodus 3:14

And God said unto Moses, I AM THAT I AM: and he said, Thus shalt thou say unto the children of Israel, I AM hath sent me unto you.

Moreover, do you wish to learn about his eternity? Listen to what Moses said about the Father. When he had inquired what he should answer if he should be asked by the Egyptians who it was that had sent him, he was bidden to say, “He who is sent me.” Now the words “he who is” mean that he exists always and is without beginning and that he really exists and exists as Lord and Master.

Exodus 5:2

And Pharaoh said, Who is the LORD, that I should obey his voice to let Israel go? I know not the LORD, neither will I let Israel go.

Let us then become lowly, that we may be high. For most utterly does arrogance abase. This abased Pharaoh. For, “I know not,” he says, “the Lord,” and he became inferior to flies and frogs and the locusts, and after that with his very arms and horses was he drowned in the sea. In direct opposition to him, Abraham says, “I am dust and ashes” and prevailed over countless barbarians, and having fallen into the midst of Egyptians, returned, bearing a trophy more glorious than the former, and, cleaving to this virtue, grew ever more high.

Exodus 12:7

And they shall take of the blood, and strike it on the two side posts and on the upper door post of the houses, wherein they shall eat it.

Now if its type had so much power, both in the temple of the Hebrews and in the midst of the Egyptians, when sprinkled on the doorposts, how much more power does the reality have. In its types this blood sanctified the golden altar. Without it, the High Priest did not dare to enter the sanctuary. This blood has ordained priests. In its types it has washed away sins. And if it had such great power in its types, if death shuddered so much at the figure, how would it not even more so be in terror of the reality itself, pray tell?

Exodus 12:21

Then Moses called for all the elders of Israel, and said unto them, Draw out and take you a lamb according to your families, and kill the passover.

What then did Moses do? “Sacrifice an unblemished lamb,” he said, “and smear your doors with its blood.” What do you mean? Can the blood of an irrational animal save one who expresses reason? “Yes,” he says. “Not because it is blood but because it prefigures the Master’s blood.” Although statues of the emperor have neither life nor perception, they can save the men endowed with perception and life who flee to them for refuge, not because they are bronze but because they are images of the emperor. So too that blood which lacked life and perception saved the men who had life, not because it was blood but because it was an anticipatory type of the Master’s blood.

Exodus 12:46

In one house shall it be eaten; thou shalt not carry forth ought of the flesh abroad out of the house; neither shall ye break a bone thereof.

That well-known prophecy likewise was fulfilled: “Not a bone of him shall you break.” For even if this was spoken with reference to the lamb among the Jews, the type preceded for the sake of truth and was, rather, fulfilled in this event. Moreover, that is why the Evangelist cited the prophet. Since he might not seem to be worthy of credence because he was repeatedly making reference to his own testimony, he summoned Moses to testify that this not only did not take place by accident but that it had been foretold in writing from of old. This is the meaning of that famous prophecy: “Not a bone of him shall be broken.”

Exodus 14:21

And Moses stretched out his hand over the sea; and the LORD caused the sea to go back by a strong east wind all that night, and made the sea dry land, and the waters were divided.

Now the Jews also had crossed the Red Sea, under the leadership of Moses, but there is a great difference here. Moses accomplished everything by praying and in the manner of a servant, whereas Christ acted altogether by his own power. And in the episode of the Red Sea the water gave way by means of the wind which then was blowing, so as to make a passage on dry land, while in this episode a greater wonder took place. Though the sea kept its own nature, even so it carried the Lord on its surface, to bear out that scriptural testimony to one “who walks upon the seas as on a pavement.”

Exodus 15:11

Who is like unto thee, O LORD, among the gods? who is like thee, glorious in holiness, fearful in praises, doing wonders?

The Old Testament … says, “Who is like to you among the gods, O Lord?” What do you mean, Moses? Is there any comparison at all between the true God and false gods? Moses would reply, “I did not say this to make a comparison; but since I was talking to the Jews, who had a lofty opinion of demons, I condescended to their weakness and brought in the lesson I was teaching in this way.” Let me also say that since my discussion is with the Jews, who consider that Christ is mere man and one who violated their law, I compared him with those whom the pagan Greeks admire.

Exodus 16:20

Notwithstanding they hearkened not unto Moses; but some of them left of it until the morning, and it bred worms, and stank: and Moses was wroth with them.

If anyone cannot endure what I have said but still clings to the poverty of worldly things, snatching at the things which undergo diminution, let him call to mind the food of manna. Let him tremble at the example of that punishment. For what happened in that instance, this same result one may now also see in the case of covetous people. But what then happened to them? Worms were bred from their covetousness. This also now happens in their case. For the measure of the food is the same for all. You have but one stomach to fill. Only you who feed luxuriously have more to get rid of. Those who gathered in their houses more than the lawful quantity gathered not manna but more worms and rottenness. Just so both in luxury and in covetousness, the gluttonous and drunken gather not more delicacies but more corruption.

Exodus 17:12

But Moses' hands were heavy; and they took a stone, and put it under him, and he sat thereon; and Aaron and Hur stayed up his hands, the one on the one side, and the other on the other side; and his hands were steady until the going down of the sun.

See how the type was given through Moses but the truth came through Jesus Christ. And again, on Mt. Sinai, when the Amalekites were waging war on the Hebrews, the hands of Moses were propped up, held by Aaron and Hur standing on either side. But Christ, when he came, himself held his hands extended on the cross by his own power. Do you see how the type “was given” and “the truth came”?

Exodus 18:24

So Moses hearkened to the voice of his father in law, and did all that he had said.

For nothing was ever more humble than he, who, being leader of so great a people, and having overwhelmed in the sea the king and the host of all the Egyptians, as if they had been flies, and having wrought so many wonders both in Egypt and by the Red Sea and in the wilderness, and received such high testimony, yet felt exactly as if he had been an ordinary person. As a son-in-law he was humbler than his father-in-law; Moses took advice from him and was not indignant. Nor did he say, “What is this? After such and so great achievements, have you come to us with your counsel?”

Exodus 20:10

But the seventh day is the sabbath of the LORD thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maidservant, nor thy cattle, nor thy stranger that is within thy gates:

When he speaks to us of another commandment, not known to us by the dictate of conscience, he not only prohibits but also adds the reason. When, for instance, he gave the commandment respecting the sabbath, “On the seventh day you shall do no work,” he subjoined also the reason for this cessation. What was this? “Because on the seventh day God rested from all his works which he had begun to make.” And again, “Because you were a servant in the land of Egypt.” For what purpose then, I ask, did he add a reason respecting the sabbath but did no such thing in regard to murder? Because this commandment was not one of the leading ones. It was not one of those which were accurately defined in our conscience but a kind of partial and temporary one. And for this reason it was later experienced.

Exodus 20:13

Thou shalt not kill.

How was it then when he said, “You shall not kill,” that he did not add, “because murder is a wicked thing?” The reason was that conscience had already taught this beforehand. He speaks thus, as if to those who know and understand the point.

Exodus 21:17

And he that curseth his father, or his mother, shall surely be put to death.

One who speaks ill of his mother or father will die the death. One who speaks well of them will have full enjoyment of the rewards of life. If our parents in the flesh should enjoy such good will from us, so much the more would this hold true for our parents in the spirit.

Exodus 22:1

If a man shall steal an ox, or a sheep, and kill it, or sell it; he shall restore five oxen for an ox, and four sheep for a sheep.

Therefore the thief being taken pays fourfold, but he that spoils by violence is worse than if he steals. And if this last ought to give fourfold what he stole, the extortioner should give tenfold and much more. Even so he can make atonement for his justice. For of almsgiving not even then will he receive the reward. Therefore says Zaccheus, “I will restore what I have taken by false accusation fourfold, and the half of my goods I will give to the poor.” And if under the law one ought to give fourfold, much more under grace. And if this is so for one who steals, much more it is so for one who spoils by violence.

Exodus 23:3

Neither shalt thou countenance a poor man in his cause.

“You shall not favor a poor man in his lawsuit,” Scripture says. What therefore is the meaning of these words? “Do not be overcome by pity or unduly influenced if the wrongdoer happens to be a poor man,” it means. And if we must not show favor to the poor man, much more must we not do so for the rich. Moreover, I address these words not only to judges but also to all men, so that justice may nowhere be corrupted but everywhere kept inviolate.

Exodus 23:15

Thou shalt keep the feast of unleavened bread: (thou shalt eat unleavened bread seven days, as I commanded thee, in the time appointed of the month Abib; for in it thou camest out from Egypt: and none shall appear before me empty:)

“You shall not appear before the Lord empty,” that is, enter not into the temple without sacrifices. Now if it is not right to go into the house of God without sacrifices, much more ought we to enter the assembly accompanied by our brethren. For this sacrifice and offering is better than that, when you bring a soul with you into the church.

Exodus 24:18

And Moses went into the midst of the cloud, and gat him up into the mount: and Moses was in the mount forty days and forty nights.

Do you now recognize the harm caused by intemperance? Look in turn at the instances of good behavior due to fasting. The great Moses, after keeping his fast for forty days, was able to get the tables of the law. When he came down from the mountain and saw the people’s sin, the tablets which he had been successful in obtaining through such intercession he threw down and smashed, thinking it was preposterous that an indulgent and sinful people should receive laws of the Lord’s own making.