Exodus 1

It seems to me that each utterance of divine Scripture is like some kind of seed, whose nature is this: that when it has been cast into the earth, it is regenerated into an ear of grain or into whatever other form of its own kind, and is spread abroad manifold — and the more abundantly, the more either a skilled farmer expends greater labor upon the seeds, or grants the benefit of more fertile soil. So then it comes about that by diligent cultivation a tiny "seed", for example "of mustard, which is the least of all, becomes greater than all herbs and turns into a tree, so that the birds of heaven come and dwell in its branches". So too this utterance, which has now been read to us from the divine volumes, if it finds a skilled and diligent husbandman — though at first touch it may seem meager and brief — once it begins to be cultivated and to be handled with spiritual art, grows into a tree, spreads out into branches and into shoots: so that there can come "the disputers and rhetoricians of this world", who like "the birds of heaven" with light wings, that is, with mere pomp of words, pursue lofty and steep things, and, captivated by the reasonings, wish to dwell in these branches, in which there is no elegance of speaking but a rule of living. What then shall we too do with these things that have been read to us? If the Lord should deign to grant me the discipline of spiritual agriculture, if He were to bestow skill in cultivating the field, a single utterance of those that have been recited could be spread out so far and wide — if only the capacity of the hearers permitted — that the day would scarcely suffice us for expounding it. Nevertheless we shall attempt, according to our strength, to discourse on some things, even if it is possible neither for us to explain all things nor for you to hear them all. For to recognize this very thing, that the knowledge of these matters is beyond our strength, I judge to be no small skill. Let us see, then, what the reading contains right at the very beginnings of Exodus, and let us pursue it — with what brevity we can, so far as suffices for the edification of the hearers; if only you help with your prayers that the word of God may be present to us and that He Himself may deign to be the leader of our discourse.

"These are", it says, "the names of the sons of Israel who entered into Egypt together with Jacob their father; each one with his whole household they entered: Reuben, Simeon, Levi, Judah" and the rest of the patriarchs. "But Joseph", it says, "was in Egypt. And all the souls from Jacob were seventy-five". I think that something like this mystery is also that which is said through the prophet, if anyone is able to notice it: "into Egypt my people went down, to dwell there, and by force they were led away to the Assyrians". If anyone, then, is able to compare these things with one another, and from those things which have been discussed either by our predecessors, or even by our contemporaries, and also sometimes by ourselves, to understand what "Egypt" is, into which the people of God went down not so much to dwell as to sojourn, and who also the "Assyrians" are who led them away by force — he will consequently notice what is the number and order of the patriarchs, and what "households" and families of theirs are designated, which are said to have "entered into Egypt together with Jacob their father". For it says: "Reuben with his whole household, and Levi with his whole household", and likewise all the rest. "But Joseph was in Egypt" and took a wife from Egypt, and, though placed there, is nevertheless reckoned in the number of the patriarchs. If anyone, then, is able to examine these things spiritually and to follow the mind of the Apostle, by which he distinguishes and separates Israel and says that there is a certain "Israel according to the flesh", so that without doubt he indicates that there is another according to the spirit; and if anyone also considers more carefully the Lord's saying, by which He designates this very thing, when He says of a certain man: "behold a true Israelite, in whom there is no guile", and gives it to be understood that there are some true Israelites, and some without doubt not true — he will perhaps be able, "comparing spiritual things with spiritual" and joining the old with the new and the new with the old, to notice the mystery of Egypt and of the descent of the patriarchs into it. But he will also contemplate the differences of the tribes, so that he may conjecture what has seemed excellent in the tribe of Levi, that from it the priests and ministers of the Lord are chosen; what also the Lord judged pre-eminent in the tribe of Judah, that from it kings and princes are taken; and — what is the greatest of all — that from it also our Lord and Savior is born according to the flesh. For I do not know whether privileges of this kind are to be referred to the merits of those from whose stock they draw their name or origin, that is, either to Judah himself, or to Levi, or to each one of those who gave a name to a tribe. For in this line of thought that also moves me which John writes in the Apocalypse about this people that believed in Christ. For he says that "from the tribe of Reuben twelve thousand" men and "from the tribe of Simeon twelve thousand", and likewise from each single tribe twelve thousand apiece; all of whom together he says are "a hundred forty-four thousand", who have not defiled themselves with women but have remained virgins. And surely it can be no supposition, however inept, that this can be referred back to those tribes of the Jews — Simeon, Levi, and the rest — which draw their descent from Jacob. To what fathers, then, this number of virgins is to be referred — so equal, so entire, and so evenly ordered, so that none is reckoned higher or lower than another — I for my part do not dare to advance further by inquiring, but even up to this point I proceed almost with some hazard. The Apostle, however, has laid down certain intimations for those who are able to look more deeply, when he says: "for this reason I bend my knees to the Father of our Lord Jesus Christ, from whom all fatherhood in heaven and on earth is named". And indeed the understanding concerning earthly fatherhoods does not seem to be difficult; for the fathers of tribes or households, to whom the succession of posterity is referred, are together called all fatherhood; but as for what He says regarding heaven, in what way or of what sort the fathers there are, or for what posterities a heavenly fatherhood is named — this belongs to Him alone to know, "whose is the heaven of heaven, but the earth He has given to the sons of men".

The fathers, then, went down into Egypt, "Reuben, Simeon, Levi, each one with his whole household". How would anyone also expound this, that "with his whole household they entered into Egypt"? To which is added: "and all", it says, "the souls that entered with Jacob, seventy-five". Here now, by naming "souls", the prophetic word had almost laid bare the mystery which it had everywhere woven over, so as to disclose that it says these things not of bodies but of souls. Nevertheless it still keeps its veil. For it is believed to be customary for souls to be named in place of human beings. Meanwhile, "seventy-five souls went down with Jacob into Egypt". These are the souls which Jacob begot. I do not think that just any of men can beget a soul, unless perhaps someone is such as he who said: "for even if you have many thousands of tutors in Christ, yet not many fathers. For in Christ Jesus through the Gospel I begot you". Such as these are they who generate souls and bring them to birth, as he also says elsewhere: "my little children, of whom I am again in travail, until Christ be formed in you". For others either will not or cannot have care of this kind of generation. In short, right at the beginnings, what does Adam himself say? "This now is bone of my bones and flesh of my flesh", and yet he does not add: and soul of my soul. But I would have you tell me, O Adam: if you recognized "bone of" your "bones" and perceived "flesh of" your "flesh", why did you not understand that a soul too had proceeded from your soul? For if you handed over all the things that were in you, why do you not make mention of the soul as well along with the rest, which is the better part of the whole man? But it seems that by these words he gives to those who understand an indication that, when he says "bone of my bones, and flesh of my flesh", he professes those things which are of the earth to be his own, but does not dare to call his own the things which he knows are not of the earth. But Laban likewise, when he says to Jacob that "you are my bone and my flesh", he too does not seem to dare to call anything more his own than what he recognizes as of earthly kinship. For there is another kinship of souls, which is either associated with Jacob as he goes down into Egypt, or is ascribed to the rest of the patriarchs and saints under the enumeration of a mystical posterity. But we who had resolved to keep our course close to the land as we sail, and in a manner to hug the very edge of the shore — the too-violent surge of the waves is somehow carrying us off into the deep. So let us return to the things which are added in what follows.

Scripture often substitutes "souls" for men, as in Exodus: "There went down to Egypt seventy-five souls." The whole man is to be understood from his better part.

The expression "their souls" must be interpreted as meaning the men whom he is known to have slain in that calamity. The words of Exodus attest that the soul stands for the whole person, as we have said: "So all the souls that came out of Jacob's thigh were seventy." This expression is the result of the figure of synecdoche, which signifies the whole from the part.

Joseph means "increase"; the interpretation of this name is testimony to the Hebrew people who came out of the land of Egypt in increased numbers.

"Joseph died", it says, "and all his brothers and all that generation. But the sons of Israel grew and were multiplied, and were spread abroad in a great multitude, and grew exceedingly strong; for the land multiplied them". As long as Joseph lived, it is not reported that the sons of Israel were multiplied, nor is anything at all mentioned in these matters concerning increases and multitude. I, believing the words of my Lord Jesus Christ, do not think that in the Law and the prophets even "one iota or one tittle" is empty of mysteries, nor do I think that "any of these things can pass away until all be accomplished". But since we are of meager capacity, let us now knock only at those things by which we may proceed more safely. Before our Joseph died — he who was sold for thirty pieces of silver by one of his brothers, Judah — the sons of Israel were very few. But when for all men He tasted death, through which "He destroyed him that had the empire of death, that is, the devil", the people of the faithful was multiplied, "and the sons of Israel were spread abroad, and the land multiplied them, and they grew exceedingly". For unless, as He Himself said, "the grain of wheat had fallen into the earth and died", the Church would surely not have brought forth this abundant fruit of the whole world. Therefore, after "the grain fell into the earth and died", all this crop of the faithful arose from it, "and the sons of Israel were multiplied and grew exceedingly strong". For "into all the earth went forth the sound" of the Apostles "and unto the ends of the world their words", and through them, as it is written, "the word of the Lord grew and was multiplied". This much pertains to the mystical understanding. But let us not omit in these things the moral sense also; for it edifies the souls of the hearers. Therefore in you too, if Joseph should die — that is, if you take up "the mortification of Christ in" your "body" and mortify your members to sin — then in you "the sons of Israel are multiplied". By "the sons of Israel" are understood the good and spiritual senses. If, therefore, the senses of the flesh are mortified, the senses of the spirit grow, and as the vices die daily in you, the number of virtues is increased; and "the land" too "multiplies" you in good works, which are administered through the service of the body. But if you wish me to show you from the Scriptures who it is "whom the land has multiplied", look at the Apostle Paul, how he says: "but if to live in the flesh, this is for me the fruit of labor, and what I should choose I know not. For I am hard pressed from the two, having a desire to be dissolved and to be with Christ, for it is far better; but to remain in the flesh is more necessary for your sake". You see how "the land multiplies" this man? For while he remains on the land, that is, in his own flesh, he is multiplied by founding churches, he is multiplied by acquiring a people for God, and "by preaching the Gospel of God from Jerusalem round about as far as Illyricum". But let us see what is added in what follows.

We have heard in the lesson which was read, dearly beloved, that "when Joseph was dead, the Israelites were exceedingly fruitful and prolific, and they sprang up like grass." What does this mean, brethren? As long as Joseph lived the children of Israel are not recorded to have increased or multiplied very much, but after he died they are said to have sprung up like the grass. Surely they should have increased and multiplied more when they were under the patronage and protection of Joseph. These words were prefigured in that Joseph, dearly beloved; but in our Joseph, that is, in Christ the Lord, they were fulfilled in truth. Before our Joseph died, that is, before he was crucified, few people believed in him, but after he died and rose again throughout the world the Israelites, that is, the Christian people, increased and multiplied. Thus even the Lord himself says in the Gospel: "Unless the grain of wheat falls into the ground and dies, it remains alone. But if it dies, it brings forth much fruit." After the precious grain of wheat died and was buried through the passion, from that one grain a harvest of the church sprang up throughout the world. Not as formerly was "God renowned in Judah" alone, nor is "his great name" worshiped only "in Israel"; but "from the rising of the sun unto the going down" his name is praised.

"But there arose", it says, "another king in Egypt, who knew not Joseph. And he said to his people: behold, the race of the sons of Israel is a great multitude, and is stronger than we". First of all I wish to inquire who is the king in Egypt who knows Joseph, and who is the one who knows him not. For while that one reigned who knew Joseph, the sons of Israel are not reported to have been afflicted, nor consumed "in clay and brick", nor were their males killed and their females kept alive. But when that one arose who had not known Joseph and himself began to reign, then all these things are reported to have been done. Who then is this king, let us see. If the Lord governs us, and the sense of our mind, illuminated by the Lord, always holds the memory of Christ, doing that which Paul writes to Timothy: "be mindful that Christ Jesus has risen from the dead" — while he remembers these things in Egypt, that is, in our flesh, our spirit holds the kingdom with righteousness and does not consume the sons of Israel, whom we said above to be the rational senses or the virtues of the soul, "in clay and brick", nor wear them down with earthly cares and anxieties. But if our sense has lost the memory of these things, has turned away from God, has come to know Christ no longer, then the wisdom of the flesh, which is an enemy to God, succeeds to the kingdom and addresses its own people, the bodily pleasures, and, with the leaders of the vices called together to counsel, deliberation is entered upon against the sons of Israel — how they may be circumvented, how they may be oppressed, so that they may be afflicted with "clay and bricks", so that they may expose the males, rear the females, so that they may build the cities of Egypt and "fortified cities". These things have not been written for us as history, nor is it to be thought that the divine books narrate the deeds of the Egyptians; but the things that have been written "have been written for our" instruction and "admonition", so that you who hear these things — if perhaps you have already obtained the grace of baptism and have been numbered among the sons of Israel and have received God as king within you, and after this you should wish to turn aside, to do the works of the age, to carry out the deeds of earth and to fulfill muddy services — may know and recognize that "there has arisen in you another king, who knows not Joseph", the king of Egypt, and he himself drives you to his works, he himself makes you labor at brick and clay for him. He it is who, having set taskmasters and drivers over you, urges you with scourges and blows to earthly works, that you may build cities for him. He it is who makes you run to and fro through the age, to trouble the elements of sea and land for the sake of greed. He it is, this king of Egypt, who makes you beat upon the law-court with lawsuits and, for a paltry clod of earth, to wear out your neighbors with quarrels — not to mention lying in wait for chastity, deceiving innocence, committing foul things at home, cruel things abroad, and shameful things within the conscience. When, therefore, you see your deeds to be such, know that you are serving as a soldier for the king of Egypt, which is to be driven by the spirit of this world. But if something is to be understood in this matter more deeply still, this "king who knows not Joseph" can be seen to be the devil, that "fool" who "said in his heart: there is no God", conversing with his people, that is, the apostate angels, and saying: "behold, the race of the sons of Israel is a great multitude" — namely of those who are able to see God with the mind — "and is more powerful than we. Come therefore, let us circumvent them, lest perchance they increase, and, when war befalls us, these too consent with our adversaries, and, overpowering us, they go forth out of our land". But whence does the devil perceive this? Whence does he understand that Israel is a great nation and stronger than they themselves, except that he has often engaged them, has often had wrestlings, and has often been overcome? For he knows that Jacob himself wrestled, and by the help of an angel prevailed over his adversary and grew strong with God. I do not doubt that he has also felt the wrestlings of other saints and has often endured spiritual contests; and hence he says that "the nation of the sons of Israel is exceedingly great, and is stronger than we". But that too which he fears, lest at some time "war befall" them and "they consent with" his "adversaries", and, when these are conquered, they depart out of his land — this, it seems to me, he had a foreboding of from those things which had sometimes been intimated to the holy patriarchs or prophets concerning the coming of Christ, and hence he knows that war is threatening him. He perceives that One will come "who will strip off his principalities and powers, and with confidence triumph over them, and nail them to the wood of His cross". Therefore, having summoned all his people, he desires to circumvent and entrap in men the rational sense, which is now figuratively called Israel; and for that reason he "set over them taskmasters of works", to compel them to learn the works of the flesh, as it also says in the Psalms: "and they were mingled among the nations, and learned their works". He teaches them also to build cities for Pharaoh: "Pithom", which in our tongue signifies the mouth of failing or the mouth of the abyss; "and Rameses", which is interpreted the commotion of the moth; "and On, that is, Heliopolis", which is called the city of the sun. You see what sort of cities Pharaoh commands to be built for himself! A mouth, he says, that fails; for a mouth fails when it speaks a lie, when it fails in truth and in proofs. For he "was a liar from the beginning", and therefore he wills such cities to be built for himself. Or else the mouth of the abyss, because the abyss is the place of his perdition and destruction. And another of his cities is the commotion of the moth. For all who follow him gather their treasures there, where "the moth destroys and where thieves dig through and steal". But they also build a city of the sun by a false name, in that "he transforms himself as an angel of light". In these things, then, he comes beforehand, in these he seizes the minds which were made for this, that they might see God. Yet he foresees that war threatens him and perceives that the destruction of his people will be at hand before long. Therefore he says that "the nation of Israel is stronger than we". Would that he might say this of us too, that he might perceive us to be stronger than he! How will he be able to perceive this? If, when he casts evil thoughts and wicked lusts upon me, I do not receive them, but repel his "fiery darts with the shield of faith"; if in all things, whatever he suggests to my mind, I, mindful of Christ my Lord, say: "get behind me, Satan. For it is written: The Lord your God you shall adore, and Him alone shall you serve". If, therefore, we do these things with all faith, with all conscience, he says of us too that "the nation of Israel is great and is stronger than we". But this also which he says: "lest perchance war befall us, and these too consent with our adversaries" — from the prophetic voices he foresees that war will come upon him, and that he will be forsaken by the sons of Israel, and that they will consent with his adversary and be added to the Lord. For this is what the prophet Jeremiah had foretold concerning him: "the partridge cried out, it gathered what it did not bring forth, it made its riches not with judgment; in the midst of its days they will forsake it, and in its last days it will be a fool". He understands, then, that he is called "the partridge, which brought not forth, that gathered", and that those whom "he gathered not with judgment will forsake him in the midst of his days", and will follow the Lord and their creator Christ Jesus, who begot them. But he "gathered those whom he did not beget". And therefore "he will remain a fool in his last days", when "the whole creation", which now "groans together" under his tyranny, shall flee for refuge to its "maker" and its parent. And at this he is indignant and says: "lest", he says, "overpowering us, they go forth out of our land". He does not wish us to go forth out of his land, but wills that we should always "bear the image of the earthly". For if we flee for refuge to his adversary, to Him who has prepared for us the kingdoms of heaven, it is necessary that we leave behind "the image of the earthly" and take up "the image of the heavenly". For this reason, therefore, Pharaoh appoints "taskmasters of works", to teach us his arts, to make us craftsmen of wickedness, to furnish us with a mastery of evils. And because these taskmasters and teachers of wickedness whom Pharaoh has set over us are many, and there is a vast multitude of drivers of this kind, who all exact, command, and extort earthly works, therefore the Lord Jesus, coming, made other masters and teachers, who, fighting against those and subjecting all their "principalities and powers and virtues", defend the sons of Israel from their violence and teach us the Israelite works, and again teach us to see God with the mind, to leave the works of Pharaoh, to go forth out of the land of Egypt, to cast off the Egyptian and barbarous ways, "to put off" the whole "old man with his deeds" "and to put on the new, who is created according to God", to be "renewed" ever "from day to day" unto the image of Him who made us, Christ Jesus our Lord, "to whom be glory and dominion unto the ages of ages. Amen".

We have been led out of Egypt where we were serving the devil as a pharaoh, where we were doing works of clay amid earthly desires, and we were laboring much in them. For Christ cried out to us, as if we were making bricks, "Come to me, all you who labor and are burdened." Led out of here, we were led over through baptism as through the Red Sea—red for this reason, because consecrated by the blood of Christ—when all our enemies who were assailing us were dead, that is, when our sins have been wiped out.

I have already lived through many paschs, which was the fruit of a long life. But now I desire a purer pasch: to depart from this Egypt, the heavy and dark Egypt of this life, and to be freed from the clay and bricks that held us in bondage and to pass over to the land of promise.

According to these things, therefore, God is perhaps said also to have hardened the heart of Pharaoh, namely because the material of his heart was such that it received the presence of the Sun of justice not on that side by which it illumines, but on that by which it burns and hardens: on this account, without doubt, that he too was afflicting the life of the Hebrews in hard works, and was making them work with clay and brick. … And as this visible sun binds fast and hardens the material of clay, so the Sun of justice, by these same rays with which he was illumining the people of Israel, was hardening the heart of Pharaoh, in which were clayey thoughts, according to the very qualities of its own motions.

In Egypt were the children of Israel; they were afflicted in the works of Pharaoh the king with clay and brick, until, groaning, they cried out to the Lord, and He, hearing their groaning, sent to them His word through Moses and led them out of Egypt. And we too, therefore, when we were in Egypt — I mean in the errors of this world and in the darkness of ignorance, working the works of the devil in the desires and pleasures of the flesh — the Lord had mercy on our affliction and sent His Word, His only-begotten Son, to rescue us from the ignorance of error and lead us to the light of the divine law.

This "king, who did not know Joseph," devises many things against the people of God, and is forever seeking new arts of doing harm. But now his cunning surpasses all measure, when through the ministry of the midwives he attempts to destroy the offspring of that people — by the very art through which life is usually preserved. For what does he say? "And the king of the Egyptians said," it says, "to the midwives of the Hebrews, to one of them whose name was Sephora, and the name of the other was Phua, and he said: when you deliver the Hebrew women and they are near the birth, if it be a male, kill him; if a female, let it live." But to these words there is joined in what follows: "but the midwives feared God, and did not do as the king of Egypt had commanded them, and they let the males live." If the things that are written were to be taken according to the narrative of the history, then what Scripture says — that "the midwives did not do according to what the king of Egypt commanded them" — would seem unable to stand. For the midwives are not found to have failed to let the females live, whom the king of Egypt commanded to be let live. For thus he says: "if indeed it is a male, kill him; if a female, let it live." And if "the midwives did not do as the king of Egypt had commanded," then surely, just as they "let the males live" against the king's command, so too they ought to have killed the females, that this also might be against the king's command. For to have let the females live was to have done according to Pharaoh's command. These things for the moment I say on account of those who are friends of the letter, and do not think the law to be spiritual and to be understood spiritually. But we, who have learned that all the things that are written were written not as accounts of antiquities, but for our instruction and profit, perceive that these things which are read even now come to pass, not only in this world, which is figuratively called Egypt, but also in each one of us. Let us inquire, then, how the king of Egypt, who is "the prince of this world," does not wish the males to live, but wishes the females to live. If you remember, we have often shown in our discussions that in the females the flesh and the affection of the flesh is signified, but the male is the rational sense and intellectual spirit. The rational sense, therefore, which can have a taste for heavenly things, which can understand God and "seek the things that are above" — this Pharaoh, king and prince of Egypt, hates; this he desires to be slain and destroyed. But he desires that whatever things are of the flesh should live, and the things that pertain to bodily matter — these he desires not only to live, but even to be increased and cultivated. For he wishes that all should have a taste for carnal things, should desire temporal things, should seek "the things that are upon the earth," that no one "lift up his eyes to heaven," that no one inquire whence he came here, that no one call to mind his homeland, paradise. When, therefore, you see men leading their life in pleasures and delights, awash in luxury, giving their labor to feasts, wine, banquets, beds, and unchaste acts — know that in these the king of Egypt is slaying the males and letting the females live. But if you see some rare person, "one out of a thousand," turning to God, lifting his eyes upward, seeking the things that are perpetual and eternal, contemplating not the things "that are seen, but the things that are not seen," hating delights, loving continence, fleeing luxury, cultivating virtue — this one, as a male, as a man, Pharaoh desires to be slain, persecutes, harries, and fights against with a thousand devices. He hates such men, he does not allow them to live in Egypt. Hence, then, it is that in this world the servants of God and all who seek God are held in disdain and contempt. Hence they are exposed to insults, hence they are filled with reproaches, hence hatreds and persecutions are stirred up against them — because Pharaoh hates them, hates males of this kind, he who loves the females. This one also sets about corrupting the midwives, and through them accomplishing what he desires; whose very names are indicated to us by the foresight of the Holy Spirit, who willed these things to be written. "Sephora" it says, "the one" — which is interpreted sparrow (passer) — and "Phua," which among us can be called either ruddy (rubens) or modest. Through these, then, he seeks to have the males slain and the females alone let live.

Thus too it has been said that the Pharaoh of Egypt was a type of the devil, in that he cruelly ordered the males to be cast into the Nile and permitted the females to live. So too the devil, ruling over the great Egypt of the world "from Adam unto Moses," made an effort to carry off and destroy the male and rational offspring of the soul in the flood of the passions, while he takes delight in seeing the carnal and sensual offspring increase and multiply.

On the midwives' lie, by which they deceived Pharaoh and kept him from killing the Israelite males when they were born: The midwives said that Hebrew women did not give birth as Egyptian women did. It is usual to ask whether such lies have been approved by divine authority. Scripture says that God favored the midwives. It is unclear whether God, in his mercy, pardoned the lie or judged that the lie itself deserved a reward. For the midwives did one thing by letting the infant boys live and another by lying to Pharaoh. In letting them live they performed a work of mercy; but they used that lie for their own ends, to keep Pharaoh from harming the infants. This act could be the occasion not for praise but for pardon. It does not seem to me that the authority to lie has been given to those of whom it is said, "And a lie has not been found in their mouths." For if the lives of certain people, being far below the level of the saints' lives, include these sins of lying, these people are living in accord with their natural abilities, especially if they do not yet know that they should expect heavenly gifts but busy themselves with earthly things. As for those who live in such a way that their conversation, as the apostle says, is in heaven, I do not think that they should regulate the style of their speech, insofar as it affects speaking the truth and avoiding falsehood, on the example of the midwives. But we should consider this question more carefully, on account of the other examples that are found in Scripture.

Many lies indeed seem to be for someone's safety or advantage, spoken not in malice but in kindness: such was that of those midwives in Exodus, who gave a false report to Pharaoh, to the end that the infants of the children of Israel might not be slain. But even these are praised not for the fact but for the disposition shown; since those who only lie in this way will attain in time to a freedom from all lying.

Indeed, in regard to other Hebrew women you find it written that the Hebrew women give birth before the midwives arrive. This is so because the souls of the just do not wait upon branches of learning arranged according to kinds of knowledge, nor do they require assistance in parturition, but they bring forth their offspring spontaneously and anticipate the expected time.

As for its being written that God dealt well with the Hebrew midwives and with Rahab the harlot of Jericho, he did not deal well with them because they lied but because they were merciful to the men of God. And so it was not their deception that was rewarded but their benevolence; the benignity of their intention, not the iniquity of their invention.

Just as Pharaoh was drowned in those very waters in which he had drowned the infants, so too David removed Goliath's head with that very sword with which he had destroyed many. Moses divided the waters through the symbol of the cross, while David laid Goliath low through the symbol of the stone. Our Lord condemned Satan by the word of his mouth when the latter was tempting him. Pharaoh was drowned by the waters with which he had drowned [others].

Because they feared God, they built up houses. Without the fear of God, a house cannot be built. If then with the fear of God houses were built by those who had not committed sin but rather did their building at God's pleasure, we who have been captured, what must we do? Listen, sinner; we must fear God, indeed, to avoid sin; but after shipwreck there is the second plank of repentance. "When the house was being built after captivity." "When the house was being built," not "was built," for repentance is without limit. To the just man who has died, repentance naturally is rendered superfluous. Whenever there is sin, always there is remorse of conscience. Hence the psalmist says was "being built." While time lasts, the door is always open to repentance, for however long you shall live, as long as you live, you will fall into sin.

And that you may learn this—Pharaoh commanded the infants to be cast into the river. Unless the infants had been cast forth, Moses would not have been saved, he would not have been brought up in the palace. When he was safe, he was not in honor; when he was exposed, then he was in honor. But God did this, to show His riches of resource and contrivance.

But what does Scripture say? "The midwives feared God," it says, "and did not do as the king of Egypt commanded them." Certain men before us have said that these midwives hold the pattern of rational learning. For midwives are, as it were, in the middle, and tend both the males and the females at their birth. This learning, then, of common rational knowledge reaches to nearly every faculty, instructs all, tends all. If anyone in it be of manly spirit and wish to seek heavenly things and to pursue divine things, he will come, as though healed and warmed by learning of this kind, better prepared for the understanding of divine things. For there is one, as it were the sparrow, which teaches the loftier things and, with the rational wings of doctrine, summons souls to fly on high. The other, which is ruddy or modest, is moral, orders behavior, teaches modesty, instills honesty. To me, however, since Scripture says of these that "because they feared God, they did not do the command of the king of Egypt," these two midwives seem to preserve the figure of both testaments: "Sephora," which is interpreted sparrow, may be compared to the law, which "is spiritual"; but "Phua," which is ruddy or modest, indicates the Gospels, which are ruddy with the blood of Christ and throughout the whole world glow red with the gore of his passion. By these, then, as by midwives, the souls that are born in the church are healed, because from the reading of the Scriptures all the medicine of learning is bestowed upon them. Yet Pharaoh attempts through these things to slay the males of the church, when he suggests heretical notions and perverse doctrines to any who are studious in the divine Scriptures. But the foundation of God stands immovable. For "the midwives fear God," that is, they teach the fear of God, because "the beginning of wisdom is the fear of the Lord." Thus, finally, I think there is fitted still more suitably that which is written in the later passage, where it says: "because the midwives feared God, they made themselves houses." This saying can have no coherence according to the letter. For what order of reasoning is it, that it should say: "because the midwives feared God, they made themselves houses"? — as though a house should come to be for the reason that God is feared. If this is taken as it is written, it will seem to have not only no coherence, but also very great emptiness. But if you see how the Scriptures of the new and old testament, teaching the fear of God, make houses for the church and fill the whole circle of the earth with houses of prayer, then what is written will seem to be written reasonably. Thus, then, these midwives, because they fear God and teach the fear of God, do not carry out the command of the king of Egypt, but let their males live. Nor yet is it said that they obeyed the command of the king so as to let the females live. I dare confidently to say, according to the sense of Scripture: these midwives do not let the females live. For neither are vices taught in the churches, nor is luxury proclaimed, nor are sins nourished — for this is what Pharaoh wishes, when he commands the females to be let live — but virtue alone is cultivated, and virtue alone is nourished. But let us refer these things also to each one of us. And you too, if you fear God, do not carry out the command of the king of Egypt. For he commands you to live in delights, to love the present age, to covet present things. But you, if you fear God and exhibit the office of a midwife toward your soul, if you desire to confer salvation upon it, do not do these things, but let live the male that is in you, tend and cherish your inner man, and through good acts and understandings win for it eternal life.

But after this, when Pharaoh saw that through the midwives he could not slay the males of Israel: "he commanded," it says, "all the people, saying: every male whatsoever that shall be born to the Hebrews, cast into the river, and every female let live." See what "the prince of this world" commands his own, that they may seize our infants, that they may cast them into the river, and, lying in wait for the very first birth of our own, may straightway, as soon as they have touched the first breasts of the church, rush upon them, tear them away, persecute them, and overwhelm them with the waves and billows of this age. "See what you hear"; the wisdom of God through Solomon says: "understand intelligently the things that are set before you." See, as soon as you are born — nay rather, as soon as you are reborn — what threatens you. This is that which you read in the Gospel, that Jesus, as soon as he came up from baptism, "was led by the Spirit into the desert, to be tempted by the devil." This, then, is what in this passage too Pharaoh commanded his people: to fall upon the Hebrew infants, as soon as they were born, to tear them away, to drown them in the waters. This is perhaps also what is said through the prophet: "for the waters have entered even to my soul. I am sunk fast in the mire of the deep, and there is no substance." But for this reason Christ overcame and conquered, that he might open for you the way of conquering. For this reason, by fasting, he conquered, that you too might know that "a kind of demons of this sort" is to be overcome "by fastings and prayers." For this reason also he despised all the kingdoms of the world and their glory when they were offered to him, that you too, despising the glory of the world, might be able to overcome the tempter. The Egyptians, therefore, to whom Pharaoh gave commands, let only the females live, they hate the males; for they hate the virtues, and nourish only vices and pleasures. And now, therefore, the Egyptians lie in wait, in case perchance some male be born to the Hebrews, so that they may straightway persecute and kill him, unless they take heed, unless they watch and hide the male seed. Finally, Scripture relates that "one of the tribe of Levi, who begot a male and saw that the infant was comely, hid him for three months." See whether it is not for this reason that we are commanded not to perform our good acts in public, not to "do our righteousness before men," but rather, "with the door shut, to pray to the Father in secret," and that "what our right hand does, our left hand should not know." For unless it be in secret, it will be torn away by the Egyptians, it will be assailed, cast into the river, drowned in the waves and billows. Therefore, if I give alms, because it is a work of God, I beget a male. But if I do it so that it may become known to men, and I seek praise from men and do not hide it, my alms has been snatched away by the Egyptians and drowned in the river, and with such great labor and such great zeal I have begotten a male for the Egyptians. Therefore, O people of God, who hear these things, do not think, as we have already often said, that the tales of the ancients are being recited to you, but that you are being taught through these things, so that you may recognize the order of life, the discipline of morals, the contests of faith and virtue.