Exodus 3:21Meaning & Commentary from the Church Fathers

If one notices that certain commandments apply to minor instances while others relate to greater matters, one should not regard the lesser as sinful in comparison to the greater and conclude that it is fitting for God to dictate such instructions to humanity.

At this point, a detailed exploration of the nuances of virtue would be excessive; it suffices to address the issue at hand. Concerning deception, the pinnacle of moral integrity is to cause no one to be misled, adhering to the directive, ‘Let your statement be, “Yes, yes; or no, no”’ (Matthew 5:37). This command is directed toward those already assured of their place in the kingdom of heaven, as it requires a significant virtue to aspire to greater truths for which such a reward is appropriate; for ‘the kingdom of heaven suffers violence, and violent men take it by force’ (Matt. 11:12). It is essential to inquire about the means by which this ultimate virtue and perfection can be achieved. It is evident that those promised an earthly kingdom occupy a stage where children are encouraged to hope not only for worldly pleasures, for which they rightly long, but ultimately for celestial ones as well.

Thus, while the highest moral achievement is not to deceive anyone, the greatest moral failing is considered to be leading another astray. Those journeying from this ultimate vice toward the highest virtue occupy various degrees along this path—where deceit may be excused against adversaries. This idea is echoed in the saying of the poet: ‘Cunning and bravery in battle against enemies are equal’ (Virgil, ‘Aeneid’). Yet, at times, they may deceive the adversary in an unjust manner, such as when entering into temporary truces with no intention of honoring those agreements. Closer to the ideal of the highest virtue is the individual who, even with the intention of misleading, does so solely through divine providence. Only God knows the appropriate recompense or punishment one merits, understanding this far more accurately than any human could.

God himself, therefore, does not deceive anyone since He is the Father of Truth, embodying Truth itself and the Spirit of Truth. However, in dispensing justice, He employs those souls at various moral heights to implement rewards and punishments as warranted. Thus, when someone deserves to be misled, God does not personally take part in the deception nor does He utilize a faithful servant who adheres to His commands—‘Let your statement be, “Yes, yes; no, no”’ (Matthew 5:37). He would not employ an angel, who is innately unsuited to deception, but rather allows it through those who have not yet renounced such passions, or through an angel whose will has strayed toward malevolence—utilized for either the punishment of the wicked or the growth and refinement of those regenerated in Christ.

We find an example where a king is misled by false prophets, illustrating that such actions can occur under divine judgement since the king warranted such deception. This took place not through God's angel, unfit for such duties, but through a spirit of delusion, willing to play that role (3 Kings 22:6-37). The Holy Scriptures offer clearer insights, and the attentive and faithful reader may discover this clarity amidst the more obscure passages. Similarly, God has structured the sacred texts to nourish the souls of the faithful through both the clear and the challenging teachings, allowing them to grow through both types of instruction.

Thus, within the astonishingly intricate administration of providence, it is as if a natural law is inscribed upon the rational soul, guiding human conduct and interactions in a manner reflective of this divine order. This is why a judge finds it wrong to personally execute a condemned person, appointing an executioner for such tasks, acting on their judgement. This role is seen as fitting; the executioner enforces the law impartially rather than yielding to cruelty against the innocent. Similarly, a thief, deserving to be punished, is not harmed by a man or a family member but is deterred by a dog, in alignment with its nature.

When circumstances require actions not suitable for others to undertake, designated agents fulfill these roles according to divine justice, ensuring that each individual endures what is rightfully theirs to face. Thus, as both the Egyptians deserved to be misled, the Israelites, at that period in human history, were still at a level where it was deemed acceptable for them to mislead their enemies. God commanded—or more accurately, permitted—that they request gold and silver from the Egyptians, items which they craved while still seeking an earthly inheritance, asking for them without the intention of relinquishing them, and receiving them as if they intended to return them.

God desired that the reward for their prolonged labor and suffering should be just, ensuring the punishment of those rightfully deserving of loss was also just. God is not a deceiver—who would not find such belief abhorrent?—but rather the most just distributor of rewards and roles, a role fitting solely for Him, such as illuminating souls and presenting Himself for their complete fulfillment, imparting wisdom and blessing. He accomplishes certain acts directly while delegating others to His created agents, who operate under fixed laws related to their merits, commanding some while allowing others to act in accordance with His profound and all-encompassing providence, which extends even to the governance of small creatures, as the Lord expresses in the Gospel, and to the adornment of wildflowers, as well as to the number of our hairs (Matt. 6:26-30, Matt. 10:29-30, Lk. 12:6-7, 24-28). It is also stated, ‘He extends from end to end mightily, and governs everything gracefully’ (Prem. 8:1).

Concerning how God, through the administrations of those subject to His authority, punishes and rewards individuals deserving of that which they merit while He Himself remains unshaken, the scriptures clearly articulate: ‘Thou deemest it inconsistent with Thy power to condemn him who does not deserve punishment. For Thy power is the source of righteousness, and since Thou art the Lord of all, Thou compelest Thyself to spare all. By Thy power Thou showest to the disbelieving the fullness of Thy strength, and in those who are aware, Thou rebukest arrogance. But Thou, as the Lord of hosts, judgest with gentleness, and governest us with abundant mercy’ (Prem. 12:15-18).

The Lord affirms that there is an initial progression in earthly matters leading to the heavenly righteousness appointed for those steadfast in faith, as He says, ‘And if you have not been faithful in the unrighteous wealth, who will trust you with true riches?’ (Luke 16:12). The Lord exemplifies that the soul is taught according to its capacity, declaring, ‘I have many things to share with you, but you cannot bear them now’ (John 16:12). The Apostle echoes this as he writes, ‘And I could not speak to you as spiritual but as to carnal. I fed you with milk, and not with solid food: for you were not ready then, nor are you now ready; for you are still carnal’ (1 Cor. 3:1-3).

Thus, just as it transpired for them at their stage of growth, we observe humanity as a whole experiencing a similar dynamic where various commands are issued to the fleshly and the spiritual at appropriate times. It is not surprising, then, that those still deserving to be misled were instructed to mislead enemies deemed worthy of deception. They had not yet reached a maturity wherein it could be communicated to them, ‘Love your enemies,’ but only suitable to convey ‘Love your neighbor and hate your enemy’ (Matt. 5:43-44). It was not the appointed time to elaborate on the expansive definition of neighborliness. A foundation was laid under the guidance of a steward, paving the way for the master teacher to bring it to completion. Similarly, God provided both a steward for the immature, the Law through His servant, and a teacher for the mature, the Gospel through His only Son.

When we consider these elements alongside the mention of all the plagues that afflicted "the land of Egypt" and the promise in verse 21, "And I will give this people favour in the sight of the Egyptians," it is reasonable to conjecture that after the third plague, the region of Gessem, inhabited by the Israelites, was completely exempt from the widespread disasters that struck the delta of Egypt. It is noteworthy that Gessem was located on the right bank of the outer arm of Pelusium, bordered by the desert. The preservation of the cattle referenced in chapter 9, verse 20, likely pertains specifically to Gessem, where its residents heeded the wise counsel of the Hebrews and perhaps did not share Pharaoh's hostility towards them. As a result, those who lived in proximity to the Hebrews were not affected by the last horrific execution—the loss of the firstborn. Recognizing their deliverance amid the calamity surrounding them, and fully aware that the Israelites were departing for good (compare 11:26), they generously provided whatever they could to expedite their departure and prayed to the God of Israel in the wilderness, ensuring no new disasters befell them (12:33-36). This act represents a sacrifice by the Egyptians for their liberation and, in terms of divine justice, serves as compensation to the people of Israel for their labor.