Exodus 14

But let us see what is said to Moses after these things, what way is enjoined to be chosen. "From Othon," it says, "turn back and make your journey between Epauleum and Magdolum, which is over against Beelsephon." Now these are interpreted thus: "Epauleum" indeed a winding ascent, "Magdolum" a tower, "Beelsephon" the ascent of a watchtower, or having a watchtower. You perhaps believed that the way which God shows was level and soft and had absolutely no difficulty or labor: it is an ascent, and a winding ascent. For the way by which one strives toward the virtues is not downhill, but one ascends, and ascends narrowly and with difficulty. Hear also the Lord in the Gospel saying how "strait and narrow is the way that leads to life." See, then, how greatly the Gospel agrees with the Law. In the Law the way of virtue is shown to be a winding ascent; in the Gospels it is called "the strait and narrow way that leads to life." Cannot even the blind openly see this, that one and the same Spirit wrote the Law and the Gospels? It is, then, a journey which they travel, a winding ascent and the ascent of a watchtower, or having a watchtower; the ascent pertains to deeds, the watchtower to faith. He shows, therefore, that both in deeds and in faith there is much difficulty and much labor. For many temptations arise, many stumbling-blocks for those who wish to do the things that are of God. Then, further, in faith you will find many winding things, very many questions, many objections of heretics, many contradictions of unbelievers. This journey, then, must be made by those who follow God; but there is also a tower on this journey. What is that tower? That one, surely, 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 the means to complete it?" This, then, is the tower, the steep and lofty seat of the virtues. But see what Pharaoh says, beholding these things: 'they are wandering astray,' he says, 'these people.' In Pharaoh's judgment, he who follows God is said to wander astray; because, as we said, the way of wisdom is winding, having many bends, many difficulties, very many turnings. In short, when you confess one God, and by the same confession affirm the Father and the Son and the Holy Spirit to be one God, how winding, how difficult, how inextricable this seems to be to unbelievers! Then, further, when you say that "the Lord of majesty" was crucified and that he is the Son of Man "who came down from heaven," how winding these things seem and how difficult! He who hears, if he does not hear with faith, says that these people are wandering astray; but be you fixed and do not doubt concerning faith of this kind, knowing that God has shown you this way of faith. For He Himself said: "taking up the camp from Othon, pitch it between Epauleum and Magdolum over against Beelsephon." Fleeing therefore from Egypt, 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 the waves meet you. For the journey of life is not made without the waves of temptations; as the Apostle also says: "all who wish to live piously in Christ shall suffer persecution." But Job likewise declares that: "our life upon the earth is a temptation." This, then, is to have come to the sea.

But the same Christ the Lord who did all these things now goes through baptism before the Christian people in the pillar of his body—he who at that time went through the sea before the children of Israel in the pillar of fire. This, I say, is the column which at that time offered light to the eyes of those who followed and now ministers light to the hearts of those who believe, which then made firm a watery path in the waves and now strengthens the traces of faith in the washing. Through this faith—as was the case with the children of Israel—the one who walks calmly will not fear Egypt in pursuit.

And you too, therefore, if you withdraw from the Egyptians and flee from the power of demons, see how great the helps are that are divinely prepared for you, see how great the helpers are whom you employ. Only let it be that you remain strong in faith, and that neither the cavalry and the terror of the chariots of the Egyptians strike you with dread, nor that you cry out against the Law of God, against Moses, and say, as certain of them said: "as though there were no graves in Egypt, so you have led us out, that we might die in this desert. It were better for us to serve the Egyptians than to die in this desert." These are the words of a soul fainting in temptation. But who is so blessed that he so disburdens himself of the weight of temptations that no thought of uncertainty 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: "O you of little faith," He says, "why did you doubt?" Yet nevertheless, in that they say: "it were better for us to serve the Egyptians than to die in the wilderness," these are the words of temptation and of frailty; otherwise it is false; for it is far better "to die in the wilderness" than "to serve the Egyptians." For he who dies in the wilderness, by this very fact that he has been separated from the Egyptians and has departed from "the rulers of the darkness" and from the power of Satan, has had some advance, even if he was not able to arrive at completeness. For it is better to die on the way while seeking the perfect life than not even to set out to seek perfection. Whence also the opinion of those seems to be mistaken who, while they set forth the way of virtue as too steep, and while they enumerate its many difficulties and many dangers and falls, judge that it is not even to be entered upon or begun. But it is much better for me even to die on this journey, if so it must be, than, remaining among the Egyptians, to be slain and overwhelmed by the salt and bitter waves.

But fear thou not, neither be thou afraid, for instead of Moses, Jesus is with thee, for like as Moses clave to the congregation, even so also doth Christ cleave to thy soul, and He saith unto thy tortured and afflicted mind that which was said by Moses to the Jews, "The Lord shall fight for you, and ye shall hold your peace." Therefore thou shalt not be in fear as were the people, but thou shalt rouse up, and watch like Moses, and cry out to the Lord even as he cried out. Therefore do thou in thy thoughts repeat the words of Moses, "The Lord shall fight for you, and ye shall hold your peace"; and as the Hebrews passed over with Moses, even so shall all thy triumphs pass over with thee.

Or do you not hear how Moses, although he said nothing but met the Lord with his inexpressible groanings, was heard by the Lord, who said, "Why do you cry to me?" God knows how to hear even the blood of a just man, to which no tongue is attached and of which no voice pierces the air. The presence of good works is a loud voice before God.

The heart reveals its silent longing, to which the Godhead listens more than to the most thundering voices of nations. He said to Moses, "Why do you cry to me?" although we do not read that Moses had said anything. So the faithful man said that his heart was speaking to the Lord, since he seemed to offer his thoughts by this means.

The word cry in Scripture does not refer to the cry of the voice but to the cry of the heart. In fact, the Lord says to Moses, "Why are you crying out to me?" when Moses had not muttered any cry at all.

But if the mental voice of those who pray should not be extremely loud, though it is not weak, and should they not raise a cry and shout, God still hears those who pray thus. For it is he who says to Moses, "Why do you cry out to me?" when he had not cried out audibly (for this is not recorded in Exodus), but through prayer he had cried out loudly in that voice which is heard by God alone.

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 God without a voice. The Apostle teaches that: "God gave 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 the hearts knows what the Spirit desires, because he asks for the saints according to God." Thus, then, when the Holy Spirit intercedes with God, through the silence of the saints a cry is heard.

Moses prayed the whole night with much crying out and suffering, and at the morning watch the Lord said to him, "Why criest thou before Me? Incline thy hand over the sea, and divide it, and the Hebrews shall pass over it, but the Egyptians shall be drowned therein." Now all the things which happened at that time are a type of those which shall be done unto thee. And enemies, that is, evil devils, shall gather together and crowd against thy soul, even as the Egyptians who pursued after the Jews were gathered together and crowded upon them; but as Moses forsook the fear of the Egyptians and turned himself unto prayer and unto crying out to God, do thou also forsake the anxieties and thoughts which devilish enemies make to rise up in thee. And stand thou up in earnest prayer, and cry out with deep feeling from the heart, and from the depth of the thoughts of the soul let the voice of thy cry rise up, and straightway that answer which was returned unto Moses shall also be spoken unto thee, "Why dost thou cry out before Me? Incline thy hand over the sea, and divide it"; and straightway thy afflictions will give way, and the covering which was set before thy face will be rolled up, and the terrible depths of affliction will give way, and the things which thou didst think could not be crossed over with the foot, thou shalt tread upon, and thou shalt pass over the depth thereof. And difficult things shall become easy for thee, and that wall, which is built in such a manner that thou didst think it could not be broken through, shall be immediately swept away from before thee, and thy prayer shall rend and pass over the abyss of all the wickedness which is gathered together and laid before thee.

Whoever looks upon this mercy seat with full turning of the countenance, gazing upon him who hangs upon the cross through faith, hope, and charity, devotion, admiration, exultation, appreciation, praise, and jubilation, makes the Passover, that is, the passing over, with him, so as to pass through the Red Sea by the rod of the cross, entering the desert from Egypt, where he may taste the hidden manna, and may rest with Christ in the tomb as though outwardly dead, yet sensing, insofar as is possible according to the state of wayfaring, what was said on the cross to the thief clinging to Christ: Today you shall be with me in paradise.

Moses performed no sign without the mysterious wood, for he received from the Lord a rod to work wonders and prodigies in Egypt. Moreover, as a sign that he had heard things divinely, it was said to him, "Lift up your staff." God, of course, did not need the assistance of a staff. But it was raised so that we might know how great was the mystery of that future wood which was prefigured by the shadow of this staff.

But if, following Moses—that is, the Law of God—you make this journey, the Egyptian indeed pursues and hounds you, but see what happens: "the angel of the Lord," it says, "who went before the camp of Israel, raised himself up and went behind them. And the pillar of cloud also lifted itself from before their face, and stood behind them, and entered between the camp of the Egyptians and of the Israelites." This "pillar of cloud" is made a wall for the people of God, but upon the Egyptians it imposes obscurity and darkness. For the pillar of fire is not transferred to the Egyptians, that they may see the light, but they remain in darkness, because "they loved darkness rather than light."

And it is written also in Exodus that when the ruler of the land of the Egyptians with his warriors was pursuing after the Israelites and was already upon the point of engaging with them in battle, the angel of God stood between the camp of the Israelites and of the Egyptians, and the one came not near the other all the night. There is therefore nothing unbefitting in supposing here also that the holy angel who was the guardian of the synagogue offered supplications in its behalf and prayed for a respite, if perchance yielding to better influence it might yet bring forth fruit.

Therefore this darkness of the body has been placed between us and God, like the cloud of old between the Egyptians and the Hebrews. This is perhaps what is meant by "He made darkness his separate place," namely, our dullness, through which few can see even a little.

The Jews under the guidance of Moses passed over the Red Sea, but that case is widely different from this. He did all with prayer and as a servant, but Christ with absolute power. There when the south wind blew, the water yielded so as to make them pass over on dry land, but here the miracle was greater. For the sea retaining its proper nature so bare its Lord upon its surface, thus testifying to the Scripture which saith, "Who walketh upon the sea as upon a pavement."

We find that arms have always needed faith, but faith has never needed arms. The rod of faith parted the sea which submerged the army bereft of faith together with its wicked leader.

Note how the teachers of the Old and New Testaments differ in their deeds but are paired in glory, for the one Wisdom issued twin laws in the two Testaments, so equal distinction gives the same weight to differing powers. Peter did not divide the sea with a rod, but then Moses did not walk on the waters. However, both have the same bright glory, for the one Creator inspired both the cleavage of the waters with a rod and the treading of the waves underfoot.

This people of God, freed from a great and broad Egypt, is led, as through the Red Sea, that in baptism it may make an end of its enemies. For by the sacrament as it were of the Red Sea, that is by baptism consecrated with the blood of Christ, the pursuing Egyptians, the sins, are washed away.

Again, according to the view of the inspired Paul, the people itself, by passing through the Red Sea, proclaimed the good tidings of salvation by water. The people passed over, and the Egyptian king with his host was engulfed, and by these actions this Sacrament was foretold. For even now, whensoever the people is in the water of regeneration, fleeing from Egypt, from the burden of sin, it is set free and saved; but the devil with his own servants (I mean, of course, the spirits of evil), is choked with grief, and perishes, deeming the salvation of men to be his own misfortune.

How troublesome a trial it is to pass through the midst of the sea, to see the waves rising up in a heap, to hear the roar and crash of the raging billows; but nevertheless, if you follow Moses, that is, the law of God, the waters will become for you a wall on the right hand and on the left, and you will find a path through dry ground in the midst of the sea. But that heavenly journey too, which we have said the soul makes, may perhaps have some waters as well; it may be that there too waves are found; for there is a certain portion of waters above the heaven and a certain portion beneath the heaven, and we for the present endure the waves and billows of these waters that are beneath the heaven.

And what after this? Moses is commanded to strike the sea with his rod, so that it may split apart and give way to the people of God as they enter, and so that the obedient service of the elements may serve the divine will, and that the waters, which were feared, being made "a wall on the right hand and on the left" for the servants of God, may not only know no ruin, but may even present a defense. The wave, therefore, is forced into a heap, and the surge, checked upon itself, is curved. The liquid takes on solidity, and the floor of the sea is dried into dust. Understand the goodness of God the Creator; if you obey His will, if you follow His Law, He compels the very elements to serve you even against their own nature. I have heard it handed down by the elders that in that parting of the sea individual divisions of the waters were made for each and every tribe of the children of Israel, and that a way was opened in the sea proper to each tribe, and that this is shown from that which is written in the Psalms: "who divided the Red Sea into divisions." By which it is taught that many divisions were made, not one. But also by that which is said: "there is Benjamin the younger in amazement, the princes of Judah their leaders, the princes of Zebulun, the princes of Naphtali," no less does a proper entrance seem to be enumerated for each tribe. These things, observed by the elders in the divine Scriptures, I have thought it a religious duty not to pass over in silence. What, then, are we taught through these things? We have already said above what the Apostle's meaning is in these matters. This he names "a baptism accomplished 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 indeed pursue after you and wish to recall you to their servitude—namely "the rulers" of this "world" and the "spiritual wickednesses," to which formerly you were enslaved. These indeed try to pursue, but you go down into the water and come out unharmed, and, the filth of your sins being washed away, you ascend "a new man" ready "to sing a new song." But the Egyptians, pursuing after you, are drowned in the abyss, even though they seem to beg Jesus not to send them meanwhile into the abyss.

The Egyptians pursued the Hebrews with no fear of the darkness that separated them from the Hebrews and without being disturbed by the sea that was divided. During the night, through a sea that was divided, they went rushing forward to do battle with the people who were led by the column of fire. During the morning watch, the Lord appeared to the Egyptians and threw them into confusion. He clogged the wheels of their chariots so that they could neither pursue the people nor escape from the sea. But they did not fear the Lord who appeared to them, and they were not deterred by their wheels that were clogged. They boldly drove their chariots with full force.

But after that the surface of the sea became one again, and the temporary gap was flooded over. So this remains a unique event which occurred in such a way that the marvel did not lose credibility because of the passage of time, since it continues to be testified to by visible traces. That is the way the affair of the marshy lake is both described and shown.

The Hebrews proceeded safely over the dry passage, and the masses of stationary water collapsed behind them. The entire Egyptian multitude with their king was overwhelmed and killed, and the entire province, which had previously been tortured by plagues, became empty by this last slaughter. Even today there exists most reliable evidence of these events. For the tracks of chariots and the ruts made by the wheels are visible not only on the shore but also in the deep, as far as sight can reach. And if perchance for the moment they are disturbed either accidentally or purposely, they are immediately restored through divine providence by winds and waves to their original appearances, so that whoever is not taught to fear God by the study of revealed religion may be terrified by his anger through this example of his accomplished vengeance.

The waters of the sea were held back yet at the same time surrounding the Hebrews. They then poured back and brought death upon the Egyptians, so that they destroyed one people and saved the other. What too do we find in the Gospel itself? Did not our Lord show there that the sea grew calm at his word, that the storm clouds of heaven were scattered, that the blasts of the winds subsided and that the dumb elements obeyed him and the shores were quieted?

Pharaoh and his army and all the leaders of Egypt, "the chariots and their riders," were drowned in the Red Sea and perished for no other reason than that their foolish hearts were hardened, after the working of signs and wonders in the land of Egypt by God's servant Moses.

But we can also derive another understanding from these things. If you flee Egypt, if you leave the darkness of ignorance and follow the Law of God, Moses, and the sea meets you, and the wave of those who contradict runs against you, do you strike the struggling waves with the rod of Moses—that is, with the word of the Law and the vigilance of the Scriptures—and by disputing open for yourself a way through the adversaries; the waves will give way at once, and the conquered surges will yield place to the victors, and while those who a little before were opposing you marvel and are astonished and are fixed in stupor, you, along the lawful lines of disputations, will cut the straight way of faith and will make such progress by the word of teaching that your hearers, whom you have instructed by the rod of the Law, may themselves now rise up against the Egyptians like the waves of the sea, and not only assail them, but also 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 away from his heart filthy and impure thoughts or does not receive them at all, as the Apostle also says: "taking up the shield of faith, that we may be able to extinguish all the fiery darts of the evil one." In this way, then, we can even today "see the Egyptians dead and lying on the shore," and their chariots and horses submerged. We can even see Pharaoh himself submerged, if we live with such faith that "God may crush Satan under our feet swiftly" through Jesus Christ our Lord, "to whom be glory and dominion for ever and ever. Amen."

But belief in Moses not only does not show our belief in the Spirit to be worthless, but, if we adopt our opponents' line of argument, it rather weakens our confession in the God of the universe. "The people," it is written, "believed the Lord and his servant Moses." Moses then is joined with God, not with the Spirit; and he was a type not of the Spirit, but of Christ. For at that time in the ministry of the law, he by means of himself typified "the Mediator between God and men." Moses, when mediating for the people in things pertaining to God, was not a minister of the Spirit; for the law was given, "ordained by angels in the hand of a mediator," namely Moses, in accordance with the summons of the people, "Speak thou with us, ...but let not God speak with us." Thus faith in Moses is referred to the Lord, the Mediator between God and men, who said, "Had ye believed Moses, ye would have believed me."