“And God spoke on this wise,” etc. (Recapitulation, v. 6, 7.) 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 (ἀ ποστροφῇ) 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 (φιλοσοφίαν):— 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” (ἐ νταὕθα ἐπανελεύσονται); and with impunity. — 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.— “And the patriarchs,” he says, “moved with envy.” Where it does no harm, he humors (χαρίζεται) them: for they prided themselves much on these also.— 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 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.” “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. “But when the time of the promise drew near, which God had sworn to Abraham, the people grew and multiplied in Egypt, till another king arose, which knew not Joseph” (v. 17, 18). Observe, that it is not during the four hundred years that He multiplies them, but (only) when the end was about to draw near. And yet already four hundred years were passed, nay more, in Egypt. But this is the wonder of it. “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. “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 (θυμῷ). “And was nourished up in his father's house three months.” But when man's help was despaired of, and they cast him forth, then did God's benefit shine forth conspicuous. “And when he was cast out, Pharaoh's daughter took him up, and nourished him for her own son.” Not a word of Temple, not a word of Sacrifice, while all these Providences are taking place. And he was nourished in a barbarian house. “And Moses was learned in all the wisdom of the Egyptians, and was mighty in words and in deeds.” “Was trained,” both in discipline and in letters. “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. 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. And the next day he showed himself unto them as they strove, and would have set them at one again, saying, Sirs, you 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 you a ruler and a judge over us? Will you kill me, as you did the Egyptian yesterday?” Mark; the very words which they said to Christ: “Who made You 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: (μιαρίαν al. μοχθηρίαν, Sav. marg.) “As you did the Egyptian yesterday! Then fled Moses at this saying, and was a stranger in the land of Midian, where he begot two sons.” But neither did flight extinguish the plan of Providence, as neither did death (i.e. the death of Christ).
“And when forty years were expired, there appeared to him in the wilderness of mount Sinai an angel of the Lord in a flame of fire in a bush.” 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. “I am the God of your fathers, the God of Abraham, and the God of Isaac, and the God of Jacob.” (<!--<span class="stiki"></span>-->v. 32, 33.) Lo! how He shows that He is none other than “the God of Abraham, and the God of Isaac, and the God of Jacob”— He, “the Angel of the Great Counsel.” (<!--<span class="stiki"></span>-->Isaiah 9:6. LXX. “Wonderful, Counsellor,” E.V.) Here he shows what great loving-kindness God herein exhibits. “Then Moses trembled, and dared not behold. Then said the Lord to him, Put off your shoes from your feet; for the place where you stand is holy ground.” Not a word of Temple, and the place is holy through the appearance and operation of Christ. Far more wonderful this than the place which is in the Holy of Holies: for there God is nowhere said to have appeared in this manner, nor Moses to have thus trembled. And then the greatness of His tender care. “I have seen, I have seen the affliction of My people which is in Egypt, and I have heard their groaning, and have come down to deliver them. And now come, I will send you 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.
Source: Homilies on Acts (New Advent)