CROSSING THE RED SEA This chapter deals with the following subjects: 1- Camping before ‘Pi Hahiroth’ 1 - 2 2- Pharaoh regrets letting the children of Israel go 3 - 9 3- The people murmur against Moses and Aaron 10 - 14 4- The silent cry of Moses 15 5- Crossing the Red Sea 16 - 31 1- Camping before Pi Hahiroth By a divine command, the children of Israel turned and camped before Pi Hahiroth, between Migdol and the sea, opposite Baal Zephon (Exod. 14.2). The scholar Origen believes that ‘Pi Hahiroth’ means the severe ascent or the barren ascent; ‘Migdol’ means tower; and ‘Baal Zephon’ means ascending lightly and swiftly. Before crossing the Red Sea to wander 40 years in the wilderness, on their way to the land of promise, the Lord committed them to camp before Pi Hahiroth, before the severe ascent, as though proclaiming to them beforehand that the way to salvation is a continuous ascent along the difficult way and through the narrow gate. The believer does not know laziness but persistent strife, through his fellowship with God. Pi Hahiroth is located between ‘Migdol’ and ‘Baal Zephon’, between the tower and the swift ascent. In other words, the believer should count the cost of building the tower lest he be unable to finish it, and be mocked by the pass byers. Once he knows where he stands, he should not linger on his way, but should ascend swiftly toward the heavenly life. Being by the sea, this is a sign of our entrance into temptations (the sea), and afflictions all along the way of our strife, until we cross over to the new land and the new heaven, where “there is no more sea” (Rev. 21.1). Origen also comments that you might think that the way of God is easy and even, and does not need any effort on your part. On the contrary, It is an ascent, and a difficult one. The way of virtues does not head down but leads up on a tiresome and a narrow way. Listen to what the Lord says in the Bible, “Narrow is the gate and difficult is the way which leads to life” (Matt. 7.14). Look how the Bible conforms to the Law! The Law reveals that the way to life is a difficult ascent, and the Bible proclaims its narrowness, and that the Lord Himself is the way leading to life. 94 Therefore, the way along which we should walk is an ascending and a narrow way that needs watchfulness and faith together with great efforts and strife. Whoever wants to walk according to God would face a lot of temptations and afflictions. On that way, we shall find a tower, of which the Lord says, “For which of you, intending to build a tower, does not sit down first and count the cost, whether he has enough to finish it” (Luke 14.28). This tower is the firm foundation, on which virtue is set high. In your exodus, likewise, you will come to the sea, where you will encounter waves, as there is no way to life without waves of temptations, according to the words of the apostle, “All who desire to live godly in Christ Jesus will suffer persecution” (2 Tim. 3.12), and as Job also says, “Is there not a time of hard service for man on earth? Are not his days also like the days of a hired man?” (Job 7.1). That is what is meant by reaching the sea1. 2- Pharaoh regrets letting the children of Israel go A- The Lord clarified the significance of their camping at ‘Pi Hahiroth’ saying, “I will harden Pharaoh’s heart, so that he will pursue them” (Exod. 14.4). God allowed that they go through tribulation in order that He be glorified through them; “that the Egyptians may know that I am the lord" (Exod. 14.4). How did the Lord harden Pharaoh’s heart? “He gave him up to the lusts of his heart” (Rom. 1.24). God left him to his hard heart; hence, his heart was more hardened against the people. St. Augustine says that if God gave Pharaoh up to the hardness of his heart, yet we can not disregard his free will to do evil. B- Pharaoh pursued the children of Israel with 600 chariots. We said previously that the figure 6 refers to the consummation of human work, and the figure 100 to the consummation of the number of the congregation. It is as though Pharaoh went with all his human energy and all his men. But, because they did not carry the heavenly nature (the figure 1000), they failed and perished. 3- The people murmur against Moses and Aaron A- The people, before their first affliction and after their departure, desired to go back to the life of bondage, in stead of the life of 1 Origen. In Exode. Hom. 5:3. 95 freedom with strife. However, it would be better for us to die on our way seeking the life of perfection than to refrain from seeking it1. B- Moses requested from the people to stand still, and see the salvation of the Lord which He will accomplish for them that day, saying to them, “The Lord will fight for you, and you shall hold your peace” (Exod. 14.14). He does not motivate them to fight against Pharaoh, as he would do later on, in their battle against Amalek and others; for, they left Egypt without any striving experience and did not experience the heavenly Manna, or the spiritual drink. Hence, man is not requested to strive, except within the limits of his possibilities and capabilities. 4- The silent cry of Moses “And the Lord said to Moses, ‘Why do you cry to Me” (Exod. 14.15)? Moses did not openly cry to the Lord, but talked to the murmuring people with bitterness of heart, trying to strengthen in them the spirit of hope in salvation saying, “The Lord will fight for you, and you shall hold your peace”. Undoubtedly, Moses cried in his heart, a cry of bitterness that shook heaven, heard only by God but not by the people, and His response was swift. Several fathers were so impressed by that silent cry, and put forward strong comments of faith. The scholar Origen says that God hears the silent cries of saints by the Holy Spirit2. He also comments, “He [God] said to Moses, ‘Why do you cry to Me?’ when Moses had not cried audibly at all. It is not recorded in Exodus that he did so; but Moses had cried mightily to God in prayer with that voice which is heard by God alone. Hence David also says, “I cried out to God with my voice and He gave ear to me” (Ps. 77.1) 3. St. John Chrysostom says, “And even if thou be in the marketplace, thou canst collect thyself, and sing unto God, no one hearing thee. For Moses also in this way prayed, and was heard, for He saith, "Why do you cry to Me?” (Exod. 14.15) albeit he said nothing, but cried in thought-wherefore also God alone heard him-with a contrite heart. For it is not forbidden one even when walking to pray in his heart, and to dwell above.”4 1 Ibid. Hom. 5:4. 2 In Exode. 5:5. 3 Comm. John 6:10. 4 St. Chrysostom. Homilies on the Epistle to the Colossians. 9. 96 He also says, “And Hannah too again, her voice not being heard, accomplished all she wished, forasmuch as her heart cried out (1 Sam. 1.13). But Abel prayed not only when silent, but also even when dying, and his blood sent forth a cry more clear than a trumpet (Gen. 4.10). … [David also says,] “Out of the depths I have cried to You, O God” (Ps. 130.1). From beneath, out of the heart, draw forth a voice, make thy prayer a mystery.”1 St. Gregory Bishop of Nyssa says, “But the thought which the Prophet had lifted up to God is called a cry, though uttered in silence in the hidden thought of his heart.”2 5- Crossing The Red Sea The people walked with faith as they saw the sea, a way of salvation opened before them; while the enemies, on the other hand, also saw the way, and walked through it, but to die and perish. In this crossing we notice the following: (1) The Red Sea crossover carries the symbol of Baptism, where the believer enjoys salvation through burial with the suffering Christ, and enjoyment of the power of His resurrection. While, the devil and his hosts are agitated, and their wicked works are demolished. St. Gregory Bishop of Nyssa says, “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.” 3 St. Augustine says, “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.” 4 Moreover, St. Jerome says, Pharaoh and his host, loth to allow God's people to leave Egypt, are overwhelmed in the Red Sea figuring thereby our baptism. His destruction is thus described in the book of Psalms: “You divided the sea by your strength; You broke the heads of the sea serpents in the waters; You broke the heads of Leviathan 1 St. Chrysostom. In Matt. Hom. 19:4. 2 St Gregory of Nyssa. Answer to Eunomius. Book II 3 St. Gregory of Nyssa. Baptism of Christ. 4 On Ps. 107. 97 in pieces” (Ps. 74.13-14). For this reason adders and scorpions haunt dry places (Deut. 8.15) and whenever they come near water behave as if rabid or insane1. St. Gregory, Bishop of Nyssa, believes that the destruction of Pharaoh, his army and all his chariots, refers to the death of evil, with all its energies: greed, lust, wicked thoughts, anger, envy, etc, in the secret water of Baptism2. He also believes that as the people were committed in the Passover to eat the unleavened bread, to keep the leaven of the old crop from contaminating the dough of the new crop; it is fit for us, after crossing the water of Baptism, not to let the hosts of Pharaoh live in our life, but we should walk in the new life, without turning back to the works of the old man3. (2) Pope Athanasius notices the difference between the Lord Christ who rebukes the wind and sea, which obey His Divine authority (Mark 4.37-41), and the division of the Red Sea that happened on the hand of Moses, yet through a divine command. St. Athanasius says, “For although the Red Sea was divided before by Moses, yet it was not Moses who did it, for it came to pass, not because he spoke, but because God commanded.” 4 (3) May we follow the example of Moses, and hold the rod of God, His holy cross, to strike with it the raging waves inside us, to have before us a way that destroys our spiritual enemies. The scholar Origen sees in that rod the Law or the Divine Commandment, as he says that we should strike the raging waves with the rod of Moses to have a way opened to us in the midst of our enemies5. (4) That action revealed the love of God to man, and his work of salvation. The scholar Origen says that the waters turn into mountains! The retreating waters become a wall! The bottom of the sea is exposed, to reveal only sand! May you realize the love of the Creator because if you obey His will, and keep His Law, He will let things act, contrary to their nature, in order to serve you6. The love of God is also proclaimed, when, in order to hide and protect the people from the eyes of Pharaoh and his army, “the pillar of cloud went from before them and stood behind them” (Exod. 14.19). 1 . Jerome. Letter 69, to Oceanus. 6. 2 Vita Mos. 2:125. 3 Ibid. 2:126-7. 4 Festal Letters. 29. 5 In Exode. Hom. 5:5. 6 Ibid. 98 (5) That salvation symbolizes the work of the Lord Christ in many aspects. For example1: A- He hardened the heart of Pharaoh against the children of Israel, to have him drown together with his army. Likewise, the devil also hardened his heart, and wanted to kill the Lord Christ, and blot His name out of the land of the living, only to find himself perishing together with his hosts. B- When Pharaoh saw the Sea divided, instead of getting afraid and terrified, he rushed after the people of God, to destroy them. Likewise, when the devil saw how nature was disturbed, in the moments of crucifixion, he did not care but went forward to complete his evil work. C- Moses stroke the Red Sea by his rod, and Pharaoh died. Similarly, the Lord Christ stroke Satan by the cross and destroyed him in Hades. D- After the crossover, the people set forth into the wilderness. We also, having enjoyed the work of the cross in Baptism, go forth through the wilderness of this world, together with our Leader Jesus Christ, till we reach the heavenly Jerusalem. (6) St. Gregory, Bishop of Nyssa, comments on the Verse: “The people feared the Lord, and believed the Lord, and his servant Moses” (Exod. 14.31), saying that he who crosses the sea, and sees the Egyptians (the earthly lusts) dead inside it, will not any more see only Moses carrying the rod of virtue but will believe in God and be obedient to Moses (Exod. 14.31). We likewise see the same thing happen with those who cross the water of Baptism, and dedicate their lives to God in obedience and submission to those who serve Him in priesthood (Heb. 13.17) 2. 1 Sunday School, St. Mary’s Church, Moharam Bek, Alexandria, Egypt. Sayings of the Church Fathers in Interpreting the Praises and the Liturgy. 2 Vita Mos. 2:130.
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