John Chrysostom — Commentary on Scripture

Acts 7:4 · 2 passages

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.

"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.

"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.

Acts 7:5 · 3 passages

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.

"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.

"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.

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.

Acts 7:6-7 · 2 passages

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.

This is suitable to be said here also: that God is rich in ways and means to bring us up from hence. For this above all showed the riches of God's resources, that in its very reverses 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.

See, what a number of years the Promise has been given, and the manner of the Promise, and nowhere sacrifice, nowhere circumcision! He here shows, how God Himself suffered them to be afflicted, not that He had anything to lay to their charge. "And they shall bring them into bondage," etc. But nevertheless, they did not these things with impunity. "And the nation to whom they shall be in bondage I will judge, said God." For, to show that they are not to go by this, in estimating who are pious (by reason of their saying, "He trusted in God, let Him deliver Him")--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, shal…

See, what a number of years the Promise has been given, and the manner of the Promise, and nowhere sacrifice, nowhere circumcision! He here shows, how God Himself suffered them to be afflicted, not that He had anything to lay to their charge. "And they shall bring them into bondage," etc. But nevertheless, they did not these things with impunity. "And the nation to whom they shall be in bondage I will judge, said God." For, to show that they are not to go by this, in estimating who are pious (by reason of their saying, "He trusted in God, let Him deliver Him")--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.

Acts 7:8

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.

"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.

Acts 7:9-10 · 2 passages

And the patriarchs, moved with envy, sold Joseph into Egypt: but God was with him,

"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.

"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.

Acts 7:10

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.

"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."

Acts 7:11-16

Now there came a dearth over all the land of Egypt and Chanaan, and great affliction: and our fathers found no sustenance.

"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…

"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.

Acts 7:17-18

But when the time of the promise drew nigh, which God had sworn to Abraham, the people grew and multiplied in Egypt,

"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.

Acts 7:19

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.

"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.

Acts 7:20

In which time Moses was born, and was exceeding fair, and nourished up in his father's house three months:

"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.

Acts 7:21

And when he was cast out, Pharaoh's daughter took him up, and nourished him for her own son.

"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.

Acts 7:22

And Moses was learned in all the wisdom of the Egyptians, and was mighty in words and in deeds.

"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.

Acts 7:23

And when he was full forty years old, it came into his heart to visit his brethren the children of Israel.

"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."

Acts 7:24-25

And seeing one of them suffer wrong, he defended him, and avenged him that was oppressed, and smote the Egyptian:

"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 ev…

"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?

Acts 7:26-28

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?

"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. "But he that did his neighbor wrong thrust him away, saying, Who made thee a ruler and a judge over us? Wilt thou kill me, as thou didst the Egyptian yesterday?" Mark; the very words which they said to Christ: "Who made Thee ruler and judge over us?" So habitual a thing was it for Jews to wrong their benefactors when in the act of receiving benefits! And again, mark the atrocious baseness: "As thou didst the Egyptian yesterday!"