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 loudly in that voice which is heard by God alone.

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 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.

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.

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.

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,^[1] namely, our dullness, through which few can see even a little.

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.

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.

Now the Jews also had crossed the Red Sea, under the leadership of Moses, but there is a great difference here. Moses accomplished everything by praying and in the manner of a servant, whereas Christ acted altogether by his own power. And in the episode of the Red Sea the water gave way by means of the wind which then was blowing, so as to make a passage on dry land, while in this episode^[1] a greater wonder took place. Though the sea kept its own nature, even so it carried the Lord on its surface, to bear out that scriptural testimony to one who walks upon the seas as on a pavement.^[2] Homilies on the

How hard a temptation it is to pass through the midst of the sea, to see the waves rise piled up, to hear the noise and rumbling of the raging waters! But if you follow Moses, that is, the law of God, the waters will become for you walls on the right and left, and you will find a path on dry ground in the midst of the sea. Moreover, it can happen that the heavenly journey that we say the soul takes may hold peril of waters. Great waves may be found there.

Again, according to the view of the inspired Paul,^[1] 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.

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.

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. Commentary on

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?^[1]

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 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.