Caesarius of Arles
Late Patristic · AD 500–800 · 449 passages across 40 books
Commentary
Exodus 4:21
And the LORD said unto Moses, When thou goest to return into Egypt, see that thou do all those wonders before Pharaoh, which I have put in thine hand: but I will harden his heart, that he shall not let the people go.
Now let no one along with pagans or Manichaeans dare to censure or blame the justice of God. It is to be believed as most certain that not the violence of God but his own repeated wickedness and indomitable pride in opposition to God’s commands caused Pharaoh to become hardened. What does that mean which God said, “I will make him obstinate,” except that when my grace is withdrawn from him his own iniquity will harden him? In order that this may be known more clearly, we propose to your charity a comparison with visible things. As often as water is contracted by excessive cold, if the heat of the sun comes upon it, it becomes melted; when the same sun departs the water again becomes hard. Similarly the charity of many men freezes because of the excessive coldness of their sins, and they become as hard as ice; however, when the warmth of divine mercy comes upon them again, they are melted.
Exodus 9:27
And Pharaoh sent, and called for Moses and Aaron, and said unto them, I have sinned this time: the LORD is righteous, and I and my people are wicked.
Moreover, as we are wont to sing in the hymn, “God is faithful, without deceit.” For this reason, as I mentioned above, we should believe without any doubt concerning Pharaoh that he became hardened because of God’s patience rather than his power. This fact we know clearly from his own admission, for when he was being punished he confessed in this way as justice compelled him: “The Lord is just; it is I and my subjects who are at fault.” With what feelings then does a Christian complain that God is unjust, when even a wicked king admits that he is just?”
Exodus 12:13
And the blood shall be to you for a token upon the houses where ye are: and when I see the blood, I will pass over you, and the plague shall not be upon you to destroy you, when I smite the land of Egypt.
Original sin could not have easily been forgiven, if a victim had not been offered for it, if that sacred blood of propitiation had not been shed. Even then the words in Exodus were not vainly said of our Lord: “I shall see the blood and shall protect you.” That figure of the lamb represented this passion of Christ our Lord. Blood is given for blood, death for death, a victim for sin, and thus the devil lost what he held.
Exodus 14:16
But lift thou up thy rod, and stretch out thine hand over the sea, and divide it: and the children of Israel shall go on dry ground through the midst of the sea.
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.
Exodus 15:4
Pharaoh's chariots and his host hath he cast into the sea: his chosen captains also are drowned in the Red sea.
“The elite of his officers, who were standing three deep, he submerged in the Red Sea.” Who are the elite of his officers? Surely those chosen by the devil for luxury, wickedness and pride, the source of all evil. Moreover, these, standing three deep, occupy those three ways in order to subvert man to evil deeds, to tempt him to evil speech or to win him to evil thoughts.
Exodus 16:15
And when the children of Israel saw it, they said one to another, It is manna: for they wist not what it was. And Moses said unto them, This is the bread which the LORD hath given you to eat.
Manna is interpreted as “What is this?” See whether the very power of the name does not provoke you to learn it, so that when you hear the law of God read in church you may always ask and say to the teachers: What is this? This it is that the manna indicates. Therefore if you want to eat the manna, that is, if you desire to receive the word of God, know that it is small and very fine like the seed of the coriander.
Exodus 17:3
And the people thirsted there for water; and the people murmured against Moses, and said, Wherefore is this that thou hast brought us up out of Egypt, to kill us and our children and our cattle with thirst?
What then does Scripture mention in what follows? “In their thirst for water, the people grumbled against Moses.” Perhaps this word that he said may seem superfluous, that the people thirsted for water. For since he said, “In their thirst,” what need was there to add “for water”? Thus indeed the ancient translation has it. Why did he add this, except because they thirsted for water when they should have thirsted for justice? “Blessed are they who hunger and thirst for justice”; and again, “thirst is my soul for the living God.” Many people are thirsty, both the just and sinners; the former thirst after justice, the latter after dissipation. The just are thirsty for God; sinners for gold. For this reason the people thirsted after water when they should have thirsted after justice.
Exodus 17:6
Behold, I will stand before thee there upon the rock in Horeb; and thou shalt smite the rock, and there shall come water out of it, that the people may drink. And Moses did so in the sight of the elders of Israel.
Then the Lord said to Moses, “Take the staff and strike the rock, that it may produce water for the people.” Behold, there is a rock, and it contains water. However, unless this rock is struck, it does not have any water at all. But when it has been struck, it produces fountains and rivers, as we read in the Gospel: “He who believes in me, from within him there shall flow rivers of living water.” When Christ was struck on the cross, he brought forth the fountains of the New Testament. Therefore it was necessary for him to be pierced. If he had not been struck, so that water and blood flowed from his side, the whole world would have perished through suffering thirst for the word of God.
Exodus 19:16
And it came to pass on the third day in the morning, that there were thunders and lightnings, and a thick cloud upon the mount, and the voice of the trumpet exceeding loud; so that all the people that was in the camp trembled.
When Abraham offered his son Isaac, he was a type of God the Father, while Isaac prefigured our Lord and Savior. The fact that he arrived at the place of sacrifice on the third day is shown to represent the mystery of the Trinity. That the third day should be accepted in the sense of a promise or mystery of the Trinity is found frequently in the sacred books. In Exodus we read, “We will go a three days’ journey into the wilderness.” Again, upon arriving at Mt. Sinai it is said to the people, “Be sanctified, and be ready for the third day.” When Joshua was about to cross the Jordan, he admonished the people to be ready on the third day. Moreover, our Lord rose on the third day. We have mentioned all this because blessed Abraham on the third day came to the place which the Lord had shown him.
Exodus 20:1
And God spake all these words, saying,
We should also know that the ten commandments of the law are also fulfilled by the two gospel precepts, love of God and love of neighbor. For the three commandments which were written on the first tablet pertain to the love of God, while on the second tablet seven commandments were inscribed, one of which is “Honor your father and your mother.” Doubtless all of the latter are recognized as pertaining to love of neighbor. The Lord said in the Gospel: “On these two commandments depend the whole Law and the Prophets.” Likewise we read what the apostle James said: “But whoever offends in one point has become guilty in all.” What does it mean to offend in one point and lose all, except to have fallen from the precept of charity and so to have offended in all the other commands? According to the apostle, without charity nothing in our virtues can be shown to avail at all.
Exodus 20:8
Remember the sabbath day, to keep it holy.
The third precept is “Remember to keep holy the sabbath day.” In this third commandment is suggested a certain idea of freedom, a repose of the heart or tranquility of the mind which a good conscience effects. Indeed, sanctification is there because the Spirit of God dwells there. Now look at the freedom or repose; our Lord says, “Upon whom shall I rest but upon the man who is humble and peaceable, and who trembles at my words?” Therefore restless souls turn away from the Holy Ghost. Lovers of strife, authors of calumnies, devotees of quarrels rather than of charity, by their uneasiness they do not admit to themselves the repose of a spiritual sabbath. Men do not observe a spiritual sabbath unless they devote themselves to earthly occupations so moderately that they still engage in reading and prayer, at least frequently, if not always. As that apostle says, “Be diligent in reading and in teaching”;31 and again, “Pray without ceasing.” Men of this kind honor the sabbath in a spiritual manner.
Exodus 23:5
If thou see the ass of him that hateth thee lying under his burden, and wouldest forbear to help him, thou shalt surely help with him.
You are commanded to pull out the ass or the ox which is lying in the mud. Do you then see a Christian like yourself, who was redeemed by the blood of Christ, lying in the sewer of drunkenness and wallowing in the mud of dissipation and remain silent? Do you pass by and not stretch forth the hand of mercy by shouting to him or rebuking him or instilling fright in him? If he neglects to listen to you, mention it to the priest somewhat secretly, in order that he may accomplish by his authority what you were unable to obtain by your humble admonition. Know for a most certain fact that unless you first in secret and with great love admonish sinners and later publicly do so if you have been rejected, that sentence must be directed at you: “If you do not warn the wicked man about his wicked conduct,” it exclaims to careless bishops, “I will hold you responsible for his death.”
Exodus 32:27
And he said unto them, Thus saith the LORD God of Israel, Put every man his sword by his side, and go in and out from gate to gate throughout the camp, and slay every man his brother, and every man his companion, and every man his neighbour.
Behold true and perfect charity: he ordered the death of a few people in order to save six hundred thousand, with the women and children excepted. If he had not been aroused with zeal for God to punish a few men, God’s justice would have destroyed them all.
Exodus 34:12
Take heed to thyself, lest thou make a covenant with the inhabitants of the land whither thou goest, lest it be for a snare in the midst of thee:
When the Lord handed over to you the land of the Canaanites, he said, “Take care, therefore, not to make a covenant with these inhabitants of the land that you are to enter; else they will immediately become a snare among you.” Now we believe that by the grace of baptism all sins and offenses have been banished from us. If we afterward make a covenant with those same sins and vices, doubtless this covenant will become a snare for us because of our consent to avarice or dissipation.
Ezekiel 3:17
Son of man, I have made thee a watchman unto the house of Israel: therefore hear the word at my mouth, and give them warning from me.
If we carefully heed the lessons that are read at the consecration of bishops, we have a means of rousing ourselves to the greatest compunction. What Gospel text is it, except the one I mentioned a little while ago? “Peter, Peter, tend my sheep,” and again, “feed my sheep.” Did Christ say, cultivate the vineyards by your presence, arrange the country estates yourself, exercise the cultivation of land? He did not say this, but “feed my sheep.” Now what kind of a prophetic text is read at the consecration of a bishop? It is this: “I have made you a watchman for the house of Israel.” It did not say a steward of vineyards or country estates or the manager of fields; doubtless it is a watchman of souls.
Ezekiel 3:18
· 2 passages
When I say unto the wicked, Thou shalt surely die; and thou givest him not warning, nor speakest to warn the wicked from his wicked way, to save his life; the same wicked man shall die in his iniquity; but his blood will I require at thine hand.
Whenever we preach something hard, we do not do so because we believe that you have done something of the sort, but we denounce things that you have not done, in order to be able to cure those matters in which you may have been overcome. It often happens that we fear to do great wrongs but more quickly fail to guard against slight ones.
It is necessary for us to rebuke, either in secret or in public, those who are careless. Now if the one whom we reprove is wicked, when we do so he will notice by whom he is rebuked, and he will more readily recognize what is being corrected in the one who is reproving him than in himself.
Ezekiel 18:21
· 3 passages
But if the wicked will turn from all his sins that he hath committed, and keep all my statutes, and do that which is lawful and right, he shall surely live, he shall not die.
The person who believes that even if he does penance for his sins the divine mercy will not forgive him wrongly despairs, while one who defers the remedy of repentance to a much later day is presumptuous. Just as it is said to those who despair, “On whatever day the sinner is converted, all his iniquities will be forgotten,” so it is said to the presumptuous, “Delay not to be converted to the Lord.”
A person who is always uncertain of his life is also swift to apply the remedy of his salvation. The same one who gave us assurance by the words, “On whatever day the sinner is converted, all his iniquities will be forgiven,” also wanted to make us careful when he said, “Delay not to be converted to the Lord, and defer it not from day to day.”
Since no one makes a fool of the Lord, he deceives himself if having led a wicked life for a long time he arises to seek life when he is already half-dead. He should listen to the prophet say, “If the sinner turns away from his sins”—if he turns away, he says, not if he only talks about it—“he shall live because of the virtue he has practiced.” Surely you have noticed that healing medicine of this kind must be asked with the lips, but it must be brought to completion by deeds. That gift of repentance that is received at the end of one’s life should be believed to be profitable if it is accepted with a sublime intention, much crying and groaning, and is further enhanced by more abundant almsgiving. However, there must be as much piety on the part of sinners in healing the wounds as the intention of the mind was quick and active in doing evil.