On the Migration of Abraham (41-45)

And he recommends his wisdom, not merely by the fact that it was he who created the world, but also by that of his having established the knowledge of everything that has happened, or that has been created in the firmest manner close to himself;

for it is said, that "God saw all the things that he had made," [*] which is an expression equivalent not to, He directed his sight towards each thing, but to, He conceived a knowledge, and understanding, and comprehension, of all the things that he had made. It was very proper, therefore, to teach and to instruct, and to point out to the ignorant, each separate thing, but it was unnecessary to do so to the all-knowing God, who is not like a man, benefited by art, but who is himself confessed to be the beginning and source of all arts and sciences.

And Moses speaks very cautiously, inasmuch as he defines not the present time but the future in the promise which he records, when he says, "Not that which I do show you, but that which I will show you;" [*] as a testimony to the faith with which the soul believed in God, showing its gratitude not by what had been already done, but by its expectation of the future;

for, being kept in a state of suspense and eagerness by good hope, and thinking that even what was not present would beyond all question be present immediately, on account of its most certain faith in him who had promised, it found a reward, the perfect good; for in another passage it is said that Abraham believed in God. And in the same way, God, when showing Moses all the land, says that, "I have shown it to thy eyes, but thou shalt not enter therein." [*]

Do not then fancy that this is spoken of the death of the all-wise Moses, as some inconsiderate persons believe; for it is a piece of folly to think that slaves should have the country of virtue assigned to them in preference to the friends of God.