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Philo – War with Amalek: Aaron and Hur Steady Moses’ Arms

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John Everett Millais - Victory, O Lord (1871) - Manchester Art Gallery (Source: Wikipedia)

Battle at Rephidim (Exodus 17:8–16)

[8] Then came Amalek, and fought with Israel in Rephidim.
[9] And Moses said unto Joshua, Choose us out men, and go out, fight with Amalek: to morrow I will stand on the top of the hill with the rod of God in mine hand.
[10] So Joshua did as Moses had said to him, and fought with Amalek: and Moses, Aaron, and Hur went up to the top of the hill.
[11] And it came to pass, when Moses held up his hand, that Israel prevailed: and when he let down his hand, Amalek prevailed.
[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.
[13] And Joshua discomfited Amalek and his people with the edge of the sword.
[14] And the LORD said unto Moses, Write this for a memorial in a book, and rehearse it in the ears of Joshua: for I will utterly put out the remembrance of Amalek from under heaven.
[15] And Moses built an altar, and called the name of it Jehovah-nissi:
[16] For he said, Because the LORD hath sworn that the LORD will have war with Amalek from generation to generation.

Philo, Life of Moses (De Vita Moses) 1.217–219

(217) And just as the two armies were about to engage in battle, a most marvellous miracle took place with respect to his hands; for they became by turns lighter and heavier. Then, whenever they were lighter, so that he could hold them up on high, the alliance between God and his people was strengthened, and waxed mighty, and became more glorious. But whenever his hands sank down the enemy prevailed, God showing thus by a figure that the earth and all the extremities of it were the appropriate inheritance of the one party, and the most sacred air the inheritance of the other. And as the heaven is in every respect supreme to and superior over the earth, so also shall the nation which has heaven for its inheritance be superior to their enemies. (218) For some time, then, his hands, like the balances in a scale, were by turns light, and by turns descended as being heavy; and, during this period, the battle was undecided. But, on a sudden, they became quite devoid of weight, using their fingers as if they were wings, and so they were raised to a lofty height, like winged birds who traverse the heaven, and they continued at this height until the Hebrews had gained an unquestionable victory, their enemies being slain to a man from the youth upward, and suffering with justice what they had endeavoured to inflict on others, contrary to what was befitting. (219) Then Moses erected an altar, which from the circumstances that had taken place he named the refuge of God, on which he offered sacrifices in honour of his victory, and poured forth prayers of gratitude to God.

Philo, Allegorical Interpretation (Legum Allegoriarum) 3.186187

LXVI. (186) And the war between these things in manifest. At all events, according to the superiority of the mind when it applies itself to incorporeal objects, which are perceptible only to the intellect, passion is put to flight. And, on the other hand, when this latter gains a shameful victory, the mind yields, being hindered from giving its attention to itself and to all its actions. At all events, he says in another place, “When Moses lifted up his hands Israel prevailed, and when he let them down Amalek prevailed.”[Ex 17:11] And this statement implies, that when the mind raises itself up from mortal affairs and is elevated on high, it is very vigorous because it beholds God; and the mind here means Israel. But when it relaxes its vigour and becomes powerless, then immediately the passions will prevail, that is to say, Amalek; which name, being interpreted, means, the people licking. For he does, of a verity, devour the whole soul, and licks it up, leaving no seed behind, nor anything which can excite virtue; (187) in reference to which it is said, “Amalek is the beginning of nations” [Num 24:20]; because passion governs, and is the absolute lord of nations, all mingled and confused and jumbled in disorder, without any settled plan; and, through passion, all the war of the soul is fanned and kept alive. For God makes a promise to the same minds to which he grants peace, that he will efface the memorial of Amalek from all the lands beneath the heaven.

Philo, Allegorical Interpretation (Legum Allegoriarum) 3.45

(45) “For the hands of Moses are heavy.” [Ex 17:12] For since the actions of the wicked man are like the wind and light, those of the wise man on the other hand are heavy and immovable, and not easily shaken; in reference to which is hands are held up by Aaron, who is reason, or by Ur, who is light. Now of all existing things there is nothing clearer than the truth; therefore Moses intends here to signify by a symbolical form of expression, that the actions of the wise man are supported by the most necessary of all qualities, reason and truth.

Source: Yonge, Charles Duke.  The Works of Philo. Complete and Unabridged, New Updated Edition. David M. Scholer, editor. Hendrickson Publishers, 1993. ISBN 0943575931.

Philo – Moses and Water from the Rock

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Gustave Dore - Moses and Water from the Rock

In two places (Exod 17 and Num 20) the Bible relates how Moses was instructed by God to strike a rock to obtain water for the complaining Israelites.  Many biblical scholars believe that these are two different versions of the same incident.  Note that both locations are called Meribah; one takes place in the Wilderness of Sin, the other in the Desert of Zin.  Philo doesn’t seem to distinguish between the two descriptions.

Meribah (Wilderness of Sin) –  Exod 17:1-7

[1] And all the congregation of the children of Israel journeyed from the wilderness of Sin, after their journeys, according to the commandment of the LORD, and pitched in Rephidim: and there was no water for the people to drink.
[2] Wherefore the people did chide with Moses, and said, Give us water that we may drink. And Moses said unto them, Why chide ye with me? wherefore do ye tempt the LORD?
[3] And the people thirsted there for water; and the people murmured against Moses, and said, Wherefore is this that thou hast brought us up out of Egypt, to kill us and our children and our cattle with thirst?
[4] And Moses cried unto the LORD, saying, What shall I do unto this people? they be almost ready to stone me.
[5] And the LORD said unto Moses, Go on before the people, and take with thee of the elders of Israel; and thy rod, wherewith thou smotest the river, take in thine hand, and go.
[6] Behold, I will stand before thee there upon the rock in Horeb; and thou shalt smite the rock, and there shall come water out of it, that the people may drink. And Moses did so in the sight of the elders of Israel.
[7] And he called the name of the place Massah, and Meribah, because of the chiding of the children of Israel, and because they tempted the LORD, saying, Is the LORD among us, or not?

Meribah (Desert of Zin) – Num 20:1-13

[1] Then came the children of Israel, even the whole congregation, into the desert of Zin in the first month: and the people abode in Kadesh; and Miriam died there, and was buried there.
[2] And there was no water for the congregation: and they gathered themselves together against Moses and against Aaron.
[3] And the people chode with Moses, and spake, saying, Would God that we had died when our brethren died before the LORD!
[4] And why have ye brought up the congregation of the LORD into this wilderness, that we and our cattle should die there?
[5] And wherefore have ye made us to come up out of Egypt, to bring us in unto this evil place? it is no place of seed, or of figs, or of vines, or of pomegranates; neither is there any water to drink.
[6] And Moses and Aaron went from the presence of the assembly unto the door of the tabernacle of the congregation, and they fell upon their faces: and the glory of the LORD appeared unto them.
[7] And the LORD spake unto Moses, saying,
[8] Take the rod, and gather thou the assembly together, thou, and Aaron thy brother, and speak ye unto the rock before their eyes; and it shall give forth his water, and thou shalt bring forth to them water out of the rock: so thou shalt give the congregation and their beasts drink.
[9] And Moses took the rod from before the LORD, as he commanded him.
[10] And Moses and Aaron gathered the congregation together before the rock, and he said unto them, Hear now, ye rebels; must we fetch you water out of this rock?
[11] And Moses lifted up his hand, and with his rod he smote the rock twice: and the water came out abundantly, and the congregation drank, and their beasts also.
[12] And the LORD spake unto Moses and Aaron, Because ye believed me not, to sanctify me in the eyes of the children of Israel, therefore ye shall not bring this congregation into the land which I have given them.
[13] This is the water of Meribah; because the children of Israel strove with the LORD, and he was sanctified in them.

Philo, Allegorical Interpretation (Legum Allegoriarum) 2.83-2.86

[Note: to make clearer Philo’s flow of thought, sections 85 and 86 are reversed below.]

(83) But many souls that have been in love with perseverance and temperance, when removed to a distance from the passions, have nevertheless withstood the power of God, and have undergone a change for the worse, while their Master has made a display of himself and of the work of creation; of himself, that he is always immovable, and of the work of creation, that it vibrates as if in a scale, and inclines opposite ways at different times.

(84) For Moses speaks to the Israelites of God, “Who led ye then through that great and terrible wilderness, where there were biting serpents, and scorpions, and thirst; where there was no water? who brought forth for thee out of the hard rock a fountain of water? who fed thee with manna in the desert, which thy fathers knew not?” Do you not see that not only did the soul, while longing for the passions which prevailed in Egypt, fall under the power of the serpents, but that, also, while it was in the wilderness, it was bitten by pleasure, that affection of varied and serpent-like appearance? And the work of pleasure has received a most appropriate name, for it is called a biting.

(86) Moreover, the soul falls in with a scorpion, that is to say, with dispersion in the wilderness; and the thirst, which is that of the passions, seizes on it until God sends forth upon it the stream of his own accurate wisdom, and causes the changed soul to drink of unchangeable health; for the abrupt rock is the wisdom of God, which being both sublime and the first of things he quarried out of his own powers, and of it he gives drink to the souls that love God; and they, when they have drunk, are also filled with the most universal manna; for manna is called something which is the primary genus of every thing. But the most universal of all things is God; and in the second place the word of God. But other things have an existence only in word, but in deed they are at times equivalent to that which has no existence.

(85) Moreover, not only they who were in the desert were bitten by serpents, but also they who were scattered abroad, for I, also, often having left the men who were my kinsmen and my friends, and my country, and having gone into the desert in order that I might perceive some of those things which are worthy of being beheld, have profited nothing. But my mind, being separated from me, or being bitten by passion, has withdrawn towards the things opposite to them. And there are times when in the midst of a multitude composed of infinite numbers of men, I can bring my mind into solitude, God having scattered for me the crowd which perplexes my soul, and having taught me that it is not the difference of place that is the cause of good and evil, but rather God, who moves and drives this vehicle of the soul wherever he pleases.

XXII. (87) See now the difference between him who turns to sin in the desert and him who sins in Egypt. For the one is bitten by serpents which cause death, that is to say by insatiable pleasures which inflict death; but the other, he who meditates in the wilderness, is only bitten by pleasure and driven astray, but is not killed. And the one, indeed, is healed by temperance, which is the brazen serpent which was made by the wise Moses; but the other is supplied by God with a most beautiful draught to drink, namely, wisdom, from the fountain which He himself has brought forth out of his own wisdom.

Written by John Uebersax

March 26, 2012 at 9:30 pm

St. Gregory the Great on Adversity Within and Without

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The Moral Reflections on Job by Pope St GregoryThe Great

Fights without and fears within

The saints are caught up in a turbulent war of troubles, attacked at the same time by force and by persuasion. Patience is their shield against force, and doctrine makes the arrows that they shoot against persuasion.

See the skill with which they prepare themselves for both fights. The perversity within, they straighten out and teach and correct. The adversity without, they face and endure and suppress. They despise the enemies that come from outside to attack them, they resist them and stop them from subverting others. But to the weak and feeble citizens within they give compassion, afraid that they might otherwise lose the life of righteousness completely.

Let us look at St Paul, the soldier of God’s army, as he fights both enemies: asShipwreck_of_St_Paul_in_Malta_fresco he says, quarrels outside, misgivings inside. He lists the enemies he has to resist: danger from rivers and danger from brigands, danger from my own people and danger from pagans, danger in the towns and danger in the open country, danger at sea and danger from so-called brothers. He lists the weapons he fires against them: I have worked and laboured, often without sleep; I have been hungry and thirsty and often starving; I have been in the cold without clothes.

In the middle of all these battles the army’s camp must still be patrolled and safeguarded: and, to leave out much more, there is my daily preoccupation: my anxiety for all the churches. You see how bravely he takes the war upon himself and how compassionately he devotes himself to keeping his neighbours safe. First he lists the evils he suffers, then he lists the good things he is giving.

tornado_le_sueur_county_2006Let us ponder what a burden it is to endure attacks from outside and at the same time to give protection to the weak inside. From without, he suffers attack: he is beaten, he is chained. From within, he endures fear: the fear that his sufferings might discourage not him, but his disciples. So he writes to them: Let no-one be unsettled by the present troubles: as you know, they are bound to come our way. In the middle of his own sufferings, it was the downfall of others that he feared: if they saw him being beaten because of his faith, they might hold back from professing that faith themselves.

What an immense love he has within him! He neglects what he himself is suffering and worries only that his disciples might suffer temptation because of it. He thinks nothing of the wounds of his body and he heals the wounds of other people’s hearts.

This is something characteristic of the righteous. Just because they suffer pain themselves it does not stop them caring for the needs of others. They grieve for themselves and the adversity they face but they still give the needed teaching to others. They are like some great doctor who is struck down by sickness: they endure their own wounds while giving healing medicines to their patients.

From:  the Roman Breviary, August 17.

The Moral Reflections on Job by Pope St Gregory the Great Fights without and fears within

The saints are caught up in a turbulent war of troubles, attacked at the same time by force and by persuasion. Patience is their shield against force, and doctrine makes the arrows that they shoot against persuasion.

See the skill with which they prepare themselves for both fights. The perversity within, they straighten out and teach and correct. The adversity without, they face and endure and suppress. They despise the enemies that come from outside to attack them, they resist them and stop them from subverting others. But to the weak and feeble citizens within they give compassion, afraid that they might otherwise lose the life of righteousness completely.

Let us look at St Paul, the soldier of God’s army, as he fights both enemies: as he says, quarrels outside, misgivings inside. He lists the enemies he has to resist: danger from rivers and danger from brigands, danger from my own people and danger from pagans, danger in the towns and danger in the open country, danger at sea and danger from so-called brothers. He lists the weapons he fires against them: I have worked and laboured, often without sleep; I have been hungry and thirsty and often starving; I have been in the cold without clothes.

In the middle of all these battles the army’s camp must still be patrolled and safeguarded: and, to leave out much more, there is my daily preoccupation: my anxiety for all the churches. You see how bravely he takes the war upon himself and how compassionately he devotes himself to keeping his neighbours safe. First he lists the evils he suffers, then he lists the good things he is giving.

Let us ponder what a burden it is to endure attacks from outside and at the same time to give protection to the weak inside. From without, he suffers attack: he is beaten, he is chained. From within, he endures fear: the fear that his sufferings might discourage not him, but his disciples. So he writes to them: Let no-one be unsettled by the present troubles: as you know, they are bound to come our way. In the middle of his own sufferings, it was the downfall of others that he feared: if they saw him being beaten because of his faith, they might hold back from professing that faith themselves.

What an immense love he has within him! He neglects what he himself is suffering and worries only that his disciples might suffer temptation because of it. He thinks nothing of the wounds of his body and he heals the wounds of other people’s hearts.

This is something characteristic of the righteous. Just because they suffer pain themselves it does not stop them caring for the needs of others. They grieve for themselves and the adversity they face but they still give the needed teaching to others. They are like some great doctor who is struck down by sickness: they endure their own wounds while giving healing medicines to their patients.

Written by John Uebersax

August 17, 2009 at 5:25 pm