In reference to which it is said of Moses, "That no one is said to know of his tomb;" Deuteronomy xxxiv. 6. for who could be competent to perceive the migration of a perfect soul to the living God? Nor do I even believe that the soul itself while awaiting this event was conscious of its own improvement, inasmuch as it was at that time becoming gradually divine; for God, in the case of those persons whom he is about to benefit, does not take him who is to receive the advantage into his counsels, but is accustomed rather to pour his benefits ungrudgingly upon him without his having any previous anticipation of them. This is something like the meaning of God’s adding the creation of what is good to the perfect mind. But the good is holiness, the name of which is Abel.

"And Abel became a shepherd of sheep; but Cain was a tiller of the ground." Why now has Moses, who represents Cain as older than Abel, now transposed them in the order in which he here mentions them, so as to name the younger first when relating their choice of a way of life? For it was natural that the elder should lead the way and adopt the cultivation Deuteronomy v. 31. Exodus vii. 1. Deuteronomy xxxiv. 5. Deuteronomy xxxiv. 6. of the land, and that the younger should subsequently come to the care of sheep.

But Moses is not influenced by what is likely and probable, but pursues the plain unadulterated truth. And when he alone comes to God by himself, he tells him with all freedom that "he is not eloquent," which statement is equivalent to saying that he does not aim at specious and plausible reasonings, and that this has happened to him "not yesterday, or the day before yesterday, but ever since God began to converse with him as his servant." Exodus iv. 10.