And for the space of forty years endured their manners in the desert:
και ως τεσσαρακονταετη χρονον ετροποφορησεν αυτους εν τη ερημω
6 Church Fathers comment on this verse
See how he passes over the times of calamities in silence, and nowhere sets their crimes in view, but only the love of God for mankind. He leaves them to reflect on those things for themselves. "And for about forty years He nourished them in the wilderness."
But most astonishing of all is that in the Bibles themselves, in Divine Scripture, there is a discrepancy in chronology. For in the Acts of the Apostles, chapter 13, the following is written:
"Paul stood up, and motioning with his hand, said: Men of Israel, and you who fear God, listen. The God of this people chose our fathers, and exalted the people when they sojourned in the land of Egypt. With a high arm He brought them out of it. For about forty years He sustained them in the wilderness. Having destroyed seven nations in the land of Canaan, He gave them their land as an inheritance. After these things, for about four hundred and fifty years, He gave them judges until Samuel the prophet.
Then they asked for a king, and God gave them Saul, the son of Kish, a man of the tribe of Benjamin, for forty years" (Acts 13:16-21).
Here the reader should note that the holy Apostle Paul counts 450 years from the entry of the sons of Israel into the promised land until the prophet Samuel. Saul reigned forty years, and David reigned forty years. Solomon began the building of the Lord's temple in the fourth year of his reign.
How, then, is it written in chapter 6 of the Third Book of Kings that Solomon began to build the Lord's temple in the 440th year from the exodus of the sons of Israel from Egypt?
It seems that here, from ancient times, some error was made by writers and copyists, when the art of printing did not yet exist. It is necessary either to add the missing number of years in chapter 6 of the Third Book of Kings, or to reduce the years in the Acts of the Apostles.
Some Roman investigators, Agnius in the Chronicle and Cornelius a Lapide on Acts, chapter 13, reason and say that in Acts one must read 350 years instead of 450 years.
Here we shall add the following reasoning. First of all, one must know that the years of the judges of Israel are counted in one way according to the opinion of chroniclers, and in another according to the understanding of the interpreters of Divine Scripture.
The chroniclers count the years as they are written in the Bible, adding to them the years during which the Israelites were in bondage to foreigners. These are as follows.
Before Othniel they were in bondage to the Syrian king Chushan-rishathaim for eight years. After Othniel they were subject to Eglon, king of Moab, for eighteen years.
Before Barak they were in bondage to the Canaanite king for twenty years. After Barak they fell under the yoke of Midian for seven years.
Before Jephthah they were slaves of the Philistines for eighteen years. Before Samson they were again in bondage to the Philistines for forty years.
When all these years are joined together, we obtain 111 years. Here are excluded the twenty years during which the Israelites were in bondage to the Philistines after Eli the priest and in the days of Samuel.
The interpreters of Divine Scripture, however, reckon these years among the years of the judges of Israel in the following way. After the elders of Israel, who ruled the people after the death of Joshua, there was the judge Othniel, Caleb's younger brother. He judged the Israelites for forty years (Judg 3:9-11).
In those years, at the beginning of his exercise of the judgeship, the Israelites were in bondage to the Syrian king. This is clearly seen from Holy Scripture, where the following is written about Othniel:
"The Spirit of the Lord was upon him, and he judged Israel, and went out to war against Chushan-rishathaim the king" (Judg 3:10).
Here one must take into account that he did not go out to war before becoming judge. Rather, he was first judge over Israel, and afterward, after some time, went out to war.
Consequently, the eight years during which the Israelites were in bondage to the Syrian king are partly included in the final years of the elders who preceded Othniel the judge. They are also partly included in the opening years of Othniel's rule as judge.
The chronograph of Kyr Dorotheos, metropolitan of Monemvasia, agrees with this. He says that in the days of Othniel's rule the Israelites were in bondage to the Syrian king and were delivered by Othniel.
The same must be understood about all the other years between the judges, during which the Israelites were under the power of foreigners. These years are partly included in the years of the judge whose rule was ending, and partly in the time of the judge entering office.
This may also be observed in the narrative concerning the days of the rule of the prophetess Deborah.
Paul's sermon in this synagogue gives us the first example of the Apostle's wisdom and skill in acting upon the hearts of his hearers. Wishing to gain their attention and trust, he first points to how God chose them as a people set apart for Himself. Then he briefly reviews all that God did for His people until David, from whose seed the Messiah was to come in fulfillment of the promises. After this preparation, the Apostle turns to the chief purpose of his speech. He speaks of the appearance of the Messiah and of what He accomplished for the salvation of the human race. Paul now said, addressing the Jews and proselytes present, that this preaching of salvation was appointed for them.
Those whom this good tidings first reached, the Jews of Jerusalem and their rulers, refused to receive it. They did not recognize the Messiah, nor understand the prophecies read every Sabbath in the synagogue. Yet by condemning the Messiah to death, they could not destroy the promise. Rather, unknowingly and contrary to their own expectation, they served its fulfillment. For He endured all that He had to suffer according to the prophets' predictions, and rose from the dead. You did not see Him, but through faith in Him you can receive forgiveness of sins and justification, which the Law could never give. Having proclaimed this promise, the Apostle added a warning against unbelief.
From Paphos, Paul and his companions sailed to the peninsula of Asia Minor and came to Perga in Pamphylia. From there John Mark returned to Jerusalem. Paul, with his other companions, continued the journey and advanced into the inland regions of Asia Minor. He came to Antioch of Pisidia. There the Apostle Paul's preaching about Christ made a powerful impression on the city's inhabitants. It converted many Jews and Gentiles to Christ. Yet the majority of the Jews remained deaf to the apostles' preaching. They even stirred up a disturbance against Paul and Barnabas and drove them out of the city. Therefore the apostles went on farther, shaking off the dust from their feet against them, according to Christ's commandment (Mt 10:14).
He nourished them: more precisely, He carried them while nourishing them. The expression is taken from Deut 1:31, according to the Septuagint, where it is said that in the wilderness God carried His people as a man carries his son. In other places where this word is used, it means a mother nursing her child, as in 2 Macc 7:29. Thus this word contains the idea of a father's and mother's tender care for their small child. In such care they carry him in their arms while he is still weak, feed him, and the like. This is a beautiful image of God's care for His people during their forty-year journey through the Arabian wilderness, from Egypt to the promised land. This care was shown especially in His feeding them with the miraculous manna, bread from heaven; cf. Ex 6:30-32.
At first, the Apostle Paul's speech in the synagogue of Antioch of Pisidia was very consoling for its Jewish hearers. It spoke of the divine election of their fathers and the exaltation of the whole Jewish people. It spoke of God's tender, fatherly, and at the same time motherly, nourishing care for them. It also spoke of His granting them land taken from seven nations, which were destroyed for this purpose. Yet all that was said referred only to the Lord. Not one word is said that the Jews deserved all this or did anything good corresponding to such providence of God toward them. Why? Evidently, so that a gracious speech might give birth to equally favorable feelings toward the speaker and toward what he would say at the end.
That is, it would prepare them for the applications and conclusions drawn from the historical facts presented.
"See," says Saint John Chrysostom, "how he passes over the times of calamity in silence. Nowhere does he set their transgressions before them, but he portrays God's love for mankind, leaving them to reflect on this for themselves." God's care for the Jews was especially shown in feeding them with the miraculous manna, bread from heaven (cf. Jn 6:30-32). It was also shown in the destruction of the seven nations: the Hittites, Girgashites, Amorites, Canaanites, Hivites, Jebusites, and Perizzites (cf. Deut 7:1). This was so that these nations, by their pagan habits, would not incline the Jews to the same things. All this, and what followed, appears as an act of God's mercy toward the chosen people. He guided and trained them for the high work of the coming to them of the promised Messiah. To bring the Jews to faith in Christ Jesus, the Apostle compels them to search the Scriptures (cf. Jn 5:39), which bore witness to Christ and salvation. He reminds them of the chief moments in the history of the people of Israel. He recalls that special providential relation of God whose final aim was to proclaim to Israel the Savior Jesus. This was by virtue of the gracious promise already given to the forefather Abraham (cf. Gen 18:18; 22:18; Acts 3:26). To preserve this promise, God separated this people from among all other nations as His own possession. He adopted them (cf. Rom 9:4) and exalted them, that is, He multiplied them, so that they became a true people (cf. Acts 7:17; Gen 48:19). Having brought them out of Egypt in the almightiness of miracles, by His great power (cf. Deut 4:37), Jehovah made His people glorious in the eyes of all the surrounding nations. All this was a manifestation of fatherly zeal for His beloved firstborn (cf. Ex 4:22). Then for about forty years Jehovah cared for them and cherished them, bearing them on His wings (cf. Deut 32:11; Ex 19:4). He filled their hearts with food (cf. Acts 14:17) and with joy in God. He raised their consciousness to that eternal Source from which every creature is filled with goodness (cf. Ps 103:28). Through all this He educated them spiritually. For Israel had to be not only a renowned and praiseworthy people, but also a holy people. Jehovah gave them outward separation from other nations by destroying many of them.
Passages read together with this verse.
Greek text, 9 words with lemma, transliteration and Strong’s number. Tap to expand.
THEOSIS