The Famine and the Sojourning of Abraham

It has happened, but it is not our battle. For it once happened, when he set himself to be a fleshly thing having been brought under sin, signifying those in such a state, to whom it is also necessary to say as he himself writes: 'I beat my body and make it my slave, lest after preaching to others I myself become disqualified' (1 Cor 9:27). He fights with heavenly weapons against spiritual forces.

It is therefore perfect to fight just as Abraham stood at the house of God according to what was assigned, and by becoming like that himself, as it has been said: 'Those who have trusted in the Lord are like Mount Zion' (Ps 125:1). Having become thus, standing knowing that the opposing forces would not release him, he encamped, just as Jacob, when he was about to encounter Esau, a great war being present and envying him, 'saw the camp of God' (Gen 32:2); for it was necessary for God to be preparing for the athlete's courage to show him that he has allies.

And Elisha, when he was about to go out from the king of Syria, had a divine camp around himself, which the little boy of the prophet had been terrified by, later having become courageous from his eyes being opened. And likewise it is to have encamped 'in the wilderness.' So also the Savior is tested in the wilderness; and in Isaiah you have: 'As a storm through a wilderness, coming out of the wilderness from the earth' (Isa 34:10), which signifies a trial.

Therefore Abraham encamped 'in the wilderness'; for mostly the trials happened outside of cities because they were found without help from similar men: 'For brother helped by brother is like a strong city' (Prov 18:19). And the Savior, as foretold, is tested in the wilderness, so that what is called such may be: a soul in trial sees itself as a wilderness without allies, God does this providentially; for if he had pre-revealed to them the outcome and that they would conquer the trial, the effort would not have been great; nor did he send a prayer or do anything else. It is shown to them again that God also allies with them, so that they might not thus become evil. And so indeed for men, but for the Savior after the trial, angels appear, and these are for service, so that the ill-willed, before these angels appeared, might not say...

that victory belongs to angels. What is the service of the angels, or the placement of the souls who are persuaded by God? For they did not come for the sake of helping. And indeed he rebukes Peter because he wanted to fight excessively, saying: 'Do you think that I was not able to entreat my Father, and he would have given to me more than twelve legions of angels?' (Matt 26:53). Thus, an alliance is not necessary.

And there was a famine upon the earth; and Abram went down into Egypt to sojourn there, because a famine had grown strong upon the earth (Gen 12:10). The literal sense is clear; but this is the meaning for the intellect. The wise of God are above the earth, not being of it; therefore, in this way, a famine has occurred. For to those who think of earthly things, a famine of hearing the word of the Lord often happens, if they are worthy of it, and later they again receive it. In this way, too, Abram comes to 'sojourn' (not to dwell) in Egypt, descending in sympathy with those suffering the famine, not to live there; for those around Daniel did not come to Babylon because of sins, but so that they might help those deported there because of sins. For God has pity on those sinning to the extent that it is possible for them to repent. And just as doctors are sent where there is much harm or disease, not so that they themselves might share in the disease, but so that they might heal those who are sick, so the saints became present in the confusion and in Babylon, not being residents; for they had possessed nothing worthy of it, which is the property of those dwelling there.

And it happened, as Abram approached entering Egypt, that Abram said to Sarai his wife (Gen 12:11-13): 'I know that you are a woman of beautiful countenance; so it will be, when the Egyptians see you, they will say, "She is his wife," and they will kill me, and they will take you to themselves; so say then that you are my sister, so that it may go well for me because of you, and my soul may live because of you.' Regarding the spoken word, it is fitting with prudence, believing that God, having brought him out of his own land, will not neglect his marriage; he suggests to her to say to them that she is his sister, so that, this being said first and alone, they might not receive the notion that she is his wife, deceiving them through this. For there was also in Egypt...