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Reply to Faustus the Manichaean

71.

Then, as for Faustus' objection to the spoiling of the Egyptians, he knows not what he says. In this Moses not only did not sin, but it would have been sin not to do it. It was by the command of God, ¹ who, from His knowledge both of the actions and of the hearts of men, can decide on what every one should be made to suffer, and through whose agency. The people at that time were still carnal, and engrossed with earthly affections; while the Egyptians were in open rebellion against God, for they used the gold, God's creature, in the service of idols, to the dishonor of the Creator, and they had grievously oppressed strangers by making them work without pay. Thus the Egyptians deserved the punishment, and the Israelites were suitably employed in inflicting it. Perhaps, indeed, it was not so much a command as a permission to the Hebrews to act in the matter according to their own inclinations; and God, in sending the message by Moses, only wished that they should thus be informed of His permission. There may also have been mysterious reasons for what God said to the people on this matter. At any rate, God's commands are to be submissively received, not to be argued against. The apostle says, "Who hath known the mind of the Lord? or who hath been His counsellor?" ² Whether, then, the reason was what I have said, or whether in the secret appointment of God, there was some unknown reason for His telling the people by Moses to borrow things from the Egyptians, and to take them away with them, this remains certain, that this was said for some good reason, and that Moses could not lawfully have done otherwise than God told him, leaving to God the reason of the command, while the servant's duty is to obey.

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Contra Faustum Manichaeum libri triginta tres

71.

Quid ergo iam de exspoliatis Aegyptiis Faustus obicit nesciens, quid loquatur? Quod faciendo Moyses usque adeo non peccavit, ut non faciendo peccaret. Deus enim iusserat, qui utique novit non solum secundum facta, verum etiam secundum cor hominis, quid unusquisque vel per quem perpeti debeat. p. 668,13 Carnalis itaque adhuc ille populus erat et rerum terrenarum cupiditate occupatus, Aegyptii vero sacrilegi et iniqui. Nam et auro illo, hoc est dei creatura, male utentes ad creatoris iniuriam suis idolis serviebant et homines peregrinos labore gratuito iniuste ac vehementer afflixerant. Digni ergo erant et isti, quibus talia iuberentur, et illi, qui talia paterentur. Et forte secundum suas voluntates et cogitationes Hebraei magis permissi sunt facere ista quam iussi, sed eis deus permissionem suam per famulum suum Moysen innotescere voluit, quando mandavit, _ut diceret._Fieri autem potest, ut sint aliae causae occultissimae, cur hoc illi populo divinitus dictum sit. Sed divinis imperiis cedendum obtemperando, non resistendum est disputando. p. 668,25 Apostolus dixit: Quis enim cognovit sensum domini? Aut quis consiliarius eius fuit? Sive ergo ista sit causa, quam dixi, sive alia quaelibet in secreta et abdita dispositione dei lateat, cur hoc per Moysen illi populo dixerit, ut ab Aegyptiis sibi commodanda peterent, quae auferrent, hoc tamen confirmo nec frustra nec inique dictum esse nec licuisse Moysen aliter quam deus dixerat facere, ut penes dominum esset consilium iubendi, penes famulum autem obsequium peragendi.