Homilies on Exodus 5.1–5.5

On the departure of the sons of Israel from the land of Egypt.

1. The apostle Paul, teacher of the Gentiles in faith and truth, handed on to the Church which he gathered from the Gentiles how it ought to regard the books of the law, which it had received from others and which were previously unknown and very foreign to it, lest, taking up the institutions of others without knowing the rule of those institutions, it should be at a loss before a foreign document. For this reason he himself gives examples of understanding in some cases, so that we too may observe similar things in the rest, lest perhaps, because our reading and document are the same as those of the Jews, we should believe that we had become their disciples. He wants the disciples of Christ to differ from the disciples of the Synagogue in this: that the law, by misunderstanding which they did not receive Christ, we, by understanding it spiritually, may show … So they understood only this: that the sons of Israel set out from Egypt, and their first departure was from Ramesses, and setting out from there they came to Succoth, and setting out from Succoth they came to Etham, to Epauleum by the sea; then, that the cloud went before them there, and the rock followed, from which they drank water. They also crossed the Red Sea and came into the desert of Sinai. But let us see what rule of understanding the apostle Paul has handed down to us about these things. Writing to the Corinthians, he says in a certain place: “For we know that our fathers were all under the cloud, and all passed through the sea, and all were baptized into Moses in the cloud and in the sea, and all ate the same spiritual food, and all drank the same spiritual drink. For they drank from the spiritual rock that followed them; and the rock was Christ.” You see how much Paul's tradition differs from the historical reading. What the Jews think is a crossing of the sea, Paul calls baptism; what they think is a cloud, Paul sets down as the Holy Spirit; and he wants this to be understood as similar to what the Lord commanded in the Gospels, saying: “Unless one is reborn of water and the Holy Spirit, he cannot enter the kingdom of God.” And again the manna, which the Jews think is food for the belly and the filling of the gullet, Paul calls spiritual food. And not only Paul, but the Lord too says of the same thing in the Gospel: “Your fathers ate manna in the desert and died. But whoever eats of the bread that I give him will not die for ever.” And after this he says: “I am the living bread that came down from heaven.” Then Paul declares openly about the rock that followed, and says: “And the rock was Christ.” What, then, must we do, who have received principles of understanding of this kind from Paul, the teacher of the Church? Does it not seem right that we keep the rule thus handed to us, following the same example in the rest? Or, as some wish, should we abandon what so great and so excellent an Apostle handed down and turn back again to Jewish fables? For my part, if I expound these things otherwise than Paul thinks, I consider this to be giving my hands to the enemies of Christ, and this is what the prophet says: “Woe to him who gives his neighbour drink in turbid overthrow.” So let us cultivate the seeds of spiritual understanding received from the blessed apostle Paul, as far as the Lord deigns to enlighten us through your prayers.

“And the sons of Israel,” it says, “setting out from Ramesses, came to Succoth; and setting out from Succoth, they came to Etham.” If there is anyone who prepares to set out from Egypt, if there is anyone who desires to leave behind the obscure deeds of this world and the darkness of errors, first of all he must set out from Ramesses. Ramesses is interpreted “shaking of the moth.” If, then, you wish God to go before you in the pillar of cloud, and the rock to follow you, which provides you with spiritual food and spiritual drink as well, set out and go out from Ramesses, and do not store up treasure there, where the moth destroys and where thieves break in and steal. This is what the Lord too says openly in the Gospels: “If you wish to be perfect, go, sell all that you have and give to the poor, and you will have treasure in heaven; and come, follow me.” This, then, is to set out from Ramesses and follow Christ. But let us see what the camping place is to which one comes from Ramesses. “They came,” it says, “to Succoth.” The interpreters of names hand down that among the Hebrews Succoth is understood as “tents.” When, therefore, leaving Egypt, you have shaken off from yourself the moths of all corruption and rejected the incitements of vices, you will dwell in tents. For we dwell in tents, in which we do not wish to be unclothed but to be further clothed. Dwelling in tents indicates that the one who hastens to God is unencumbered and free of all hindrances. But one must not stand still even here; the journey must be pressed on. The camp must be moved from Succoth too, and one must hasten to come to Etham. Etham, they say, is translated into our language “signs for them.” And rightly. For here you hear it said that God went before them by day in the pillar of cloud and by night in the pillar of fire; you do not find this done at Ramesses, nor at Succoth, which is called the second camp of those setting out. It is the third camp at which divine signs occur. Remember what was read above, when Moses said to Pharaoh: “We will go a journey of three days into the desert and sacrifice to the Lord our God.” This, then, was the three days toward which Moses hastened and which Pharaoh opposed, for he said: “Do not go further.” Pharaoh did not allow the sons of Israel to reach the place of signs; he did not allow them to advance so far that they could enjoy the mysteries of the third day. For hear what the prophet says: “God will raise us up after two days, and on the third day we shall rise and live in his sight.” The first day for us is the passion of the Saviour, and the second that on which he descended into hell, but the third is the day of resurrection. And therefore on the third day God went before them, by day in the pillar of cloud, by night in the pillar of fire. But if, according to what we said above, the Apostle rightly teaches us that the mysteries of baptism are contained in these words, it is necessary that those who are baptized be buried with him and rise with him from the dead on the third day; whom also, according to what the Apostle says, he raised up together with him and made sit together in the heavenly places. When, then, you have received the mystery of the third day, God will begin to lead you and will himself show you the way of salvation.

But let us see what is said to Moses after this, what way he is commanded to choose. “Turning from Etham,” it says, “make your way between Epauleum and Magdalum, which is opposite Beelsephon.” These are interpreted as follows: Epauleum, “a winding ascent”; Magdalum, “tower”; Beelsephon, “ascent of the watchtower” or “having a watchtower.” Perhaps you believed that the way God shows was level and soft and had nothing at all of difficulty or toil. It is an ascent, and a winding ascent. For the road by which one strives toward the virtues is not downhill; it is climbed, and climbed narrowly and with difficulty. Hear the Lord too saying in the Gospel that “narrow and strait is the way that leads to life.” See, then, how the gospel agrees with the law. In the law the way of virtue is shown as a winding ascent; in the Gospels the way that leads to life is called narrow and strait. Can not even the blind see clearly here that one and the same Spirit wrote the law and the Gospels? So the road they travel is a winding ascent, and an ascent of the watchtower, or having a watchtower. Ascent pertains to deeds, the watchtower to faith. It shows, then, that both in deeds and in faith there is much difficulty and much toil. For many temptations meet us, many stumbling blocks in faith, when we wish to do the things of God. Then in faith you will find many winding things, very many questions, many objections of heretics, many contradictions of unbelievers. This road, then, must be travelled by those who follow God. But there is also a tower on this road. What is this tower? Doubtless the one of which the Lord says in the Gospel: “Which of you, wishing to build a tower, will not first sit down and count the cost, whether he has enough to finish it?” This, then, is the tower: the steep and lofty seat of the virtues. But Pharaoh, seeing these things, hear what he says: “These people,” he says, “are wandering.” To Pharaoh, one who follows God seems to wander. How winding, how difficult, how inextricable this seems to unbelievers! Then, when you say that the Lord of majesty was crucified, and that the Son of man is the one who came down from heaven, how winding these things seem, and how difficult! Whoever hears, if he does not hear with faith, says, “These people are wandering.” But you, be steadfast, and do not doubt about such a faith, knowing that God has shown you this way of faith. For he himself said: “Taking up your camp from Etham, place it between Epauleum and Magdalum opposite Beelsephon.” Fleeing Egypt, then, you come to these places, you come to these ascents of works and of faith, you come to the building of the tower, you come also to the sea, and billows meet you. For the road of life is not travelled without billows of temptations. As the Apostle too says: “All who wish to live godly in Christ will suffer persecution.” And Job likewise declares that “our life on earth is a temptation.” This, then, is to have come to the sea.

But if you make this journey following Moses, that is, the law of God, the Egyptian does pursue and harry you; but see what happens: “The angel of the Lord,” it says, “who went before the camp of Israel, rose and went behind them. And the pillar of cloud also rose from before them and stood behind them, and came between the camp of the Egyptians and of the Israelites.” This pillar of cloud becomes a wall for the people of God, but brings obscurity and darkness on the Egyptians. For the pillar of fire is not moved over to the Egyptians so that they might see light; they remain in darkness, because “they loved darkness rather than light.” You too, then, if you withdraw from the Egyptians and flee from the power of demons, see how great are the helps divinely prepared for you, see how great are the helpers you have. Only remain strong in faith, and let not fear of the Egyptians' cavalry and chariots terrify you, nor cry out against the law of God and Moses and say, as some of them said: “As though there were no graves in Egypt, you have brought us out to die in this desert. It would have been better for us to serve the Egyptians than to die in this desert.” These are the words of a mind giving way in temptation. But who is so blessed that he so disposes of the weight of temptations that no thought of doubt creeps into his mind? See what is said by the Lord to that great foundation of the Church and most solid rock, upon which Christ founded the Church: “You of little faith,” he says, “why did you doubt?” Nevertheless, when they say, “It would have been better for us to serve the Egyptians than to die in the desert,” these are words of temptation and frailty. Otherwise it is false; for it is far better to die in the desert than to serve the Egyptians. For whoever dies in the desert, by the very fact that he has been separated from the Egyptians and has departed from the rulers of darkness and from the power of Satan, has made some progress, even if he could not reach the goal. For it is better for one seeking the perfect life to die on the way than not even to set out to seek perfection. Hence the opinion of those seems false who, while they set forth the road of virtue as too steep, and enumerate its many difficulties and many dangers and falls, judge that it should not even be entered upon or begun. But it is much better for me even to die on this road, if it must be so, than to remain among the Egyptians and be killed, and overwhelmed by false and most bitter billows. But meanwhile Moses cries out to the Lord. How does he cry out? No voice of his crying is heard, and yet God says to him: “Why do you cry out to me?” I would like to know how the saints cry out to the Lord without a voice. The Apostle teaches that God has given the Spirit of his Son into our hearts, crying, “Abba, Father.” And he adds: “The Spirit himself intercedes for us with unutterable groanings.” And again: “But he who searches hearts knows what the Spirit desires, because he intercedes for the saints according to God.” So, with the Holy Spirit interceding with God, the cry of the saints is heard through their silence.

And what after this? Moses is ordered to strike the sea with his rod, so that it may split open and give way to the people of God as they enter, and the elements may render their service to the divine will; and the waters which were feared, becoming a wall for the servants of God on the right and on the left, not only cause no destruction but even provide protection. The billow is forced into a heap, and the wave, pressed back upon itself, is curved. The liquid takes on solidity, and the floor of the sea dries to dust, so that the people of God might cross with dry feet. Understand the goodness of God the Creator: if you obey his will, if you follow his law, he himself compels even the elements to serve you, against their own nature. I have heard it handed down by the elders that in that parting of the sea a separate division of the waters was made for each tribe of the sons of Israel, and its own way was opened in the sea for each tribe; and that this is shown by what is written in the Psalms: “Who divided the Red Sea into divisions.” By this it is taught that many divisions were made, not one. And also through what is said, “There is Benjamin the younger in ecstasy, the princes of Judah their leaders, the princes of Zebulun and the princes of Naphtali,” the entry seems to be counted tribe by tribe. I believed it a matter of piety not to pass over in silence these things observed in the divine Scriptures by the elders. What, then, are we taught by these things? We have already said above what the Apostle's sense is in them. He calls this a baptism completed in Moses in the cloud and in the sea, so that you too, who are baptized in Christ, in water and in the Holy Spirit, may know that the Egyptians do pursue you and wish to call you back to their service, namely the rulers of this world and the spiritual forces of wickedness, whom you formerly served. They try indeed to pursue you, but you go down into the water and escape unharmed; and, the filth of sins washed away, you come up a new man, ready to sing a new song. But the Egyptians who pursue you will be sunk in the abyss, even if they seem to beg Jesus not to send them into the abyss for the time being. But we can also take another understanding from these things. If you flee Egypt, if you leave the darkness of ignorance and follow Moses, the law of God, and the sea confronts you and the billows of those who contradict you come against you, strike the resisting waves with the rod of Moses, that is, with the word of the law, and by watchfulness in the Scriptures open a way for yourself through your adversaries by disputing. The waves will at once give way, and the billows, overcome, will make room for the victors; and while those who a little earlier were opposing you marvel and stand astonished and fixed in amazement, you will cut the straight road of faith along the proper lines of disputation, and you will advance so far in the word of doctrine that your hearers, whom you have instructed with the rod of the law, will themselves now rise up against the Egyptians like the billows of the sea, and not only attack them but overcome and extinguish them. For he extinguishes the Egyptian who does not do the works of darkness. He extinguishes the Egyptian who lives not carnally but spiritually. He extinguishes the Egyptian who either drives sordid and impure thoughts out of his heart or does not receive them at all, as the Apostle too says: “Taking up the shield of faith, with which we can extinguish all the fiery darts of the evil one.” In this way we can even today see the Egyptians dead and lying on the shore, their chariots and horses sunk. We can even see Pharaoh himself sunk, if we live with such faith that God crushes Satan under our feet swiftly, through Jesus Christ our Lord, to whom be glory and dominion for ever and ever. Amen.