Exodus 3:22Meaning & Commentary from the Church Fathers

If one realizes that at times minor matters are deemed lesser and larger matters greater, he should not think that the smaller are sinful compared to the larger, nor conclude that it is fitting for God to impose such issues upon humanity. While exploring the hierarchy of virtues is extensive, it suffices to address matters pertinent to the current discussion. The highest and truest form of virtue is to deceive no one, adhering to the teaching, ‘Let your statement be, “Yes, yes;” or “No, no”’ (Matthew 5:37). This command applies to those already promised the kingdom of heaven, indicating that it is virtuous to strive for greater rewards; 'the kingdom of heaven suffers violence, and violent men take it by force’ (Matthew 11:12). Therefore, it is important to consider how this pinnacle and perfection can be reached. It is evident that those who have been promised an earthly empire were prepared like children, seeking earthly delights from God, the Sovereign of all, and from this foundation, they matured spiritually and began to aspire for heavenly joys.

Thus, while the ultimate and nearly divine virtue is to deceive no person, conversely, the gravest vice is to deceive anyone. For those transitioning from this serious vice to the highest virtue, there exists a progression; they may choose to deceive neither friends nor strangers but might deceive enemies on occasion. This aligns with the saying by the poet that has become a familiar adage: ‘Cunning and bravery in battle with foes are equal!’ (Virgil, ‘Aeneid’). However, in practice, they can unjustly deceive the enemy, for instance, by engaging in a temporary peace treaty, known as a truce, while not adhering to their promises, among similar situations. Consequently, even if one wishes to deceive their enemy, it is more aligned with this higher virtue if such deception is executed only by divine providence. For only God knows what punishment or reward is fitting, and His understanding far surpasses that of man.

Thus, God Himself does not deceive anyone, as He is the Father of Truth, the Truth Himself, and the Spirit of Truth. In dispensing justice to the deserving, He engages those souls who are found at the appropriate levels. Therefore, if a person deserves deception, God not only refrains from deceiving him personally but also does not employ anyone who maintains love and fidelity to His command, ‘Let your statement be, “Yes, yes;” or “No, no”’ (Matthew 5:37). He does not deceive through an angel, who is not suited for such deception, but through someone who has not renounced such passions or through an angel of lesser standing due to a corrupt will, either for the sake of punishing evildoers or for training and cleansing those regenerated in the image of God. The Scriptures speak of a king who was led astray by false prophets, indicating that such events are subject to Divine judgment, as the king was due for such a deception, wrought not by the angel of God but by the angel of delusion, who willingly took up this task (1 Kings 22:6-37).

In this regard, God has structured Divine teachings for the benefit of souls through the Holy Spirit, intending that they not only derive nourishment from the clear but also be refined through the obscure. Therefore, based on His ineffable and majestic governance of reality, which arises from Divine Providence, there seems to be a natural law inscribed in the rational soul, guiding individuals in their lifestyles and earthly behavior to reflect this distribution. This explains why a judge considers it unworthy and unjust to execute a condemned person directly, while an executioner, assigned to this role by virtue of his tendencies, carries out the sentence, taking care to act within the bounds of law to execute only the guilty. This principle holds; if the punishments fit the nature of the offense, certain agents are appointed to fulfill these roles justly.

Consequently, since the Egyptians warranted deception and the people of Israel, at that historical juncture, found themselves at a point where deceiving their enemies was not deemed inappropriate, it came to pass that God commanded, or allowed, according to their inclination, the Israelites to request gold and silver vessels from the Egyptians, which they earnestly coveted while still striving for an earthly kingdom. They made such demands without the intention of relinquishing those items and received them as if to return them. Hence, God's desire was for the recompense of their prolonged labors and hardships to be just, ensuring the punishment of those who justly deserved loss was equally fair. Therefore, God is not a deceiver—who would ever think it proper or pious to believe so?—but the most righteous distributor of rewards and responsibilities, something only fitting of Him. He enlightens souls, offering them full satisfaction, granting them wisdom and blessing; in some cases, He operates directly through His creation arranged according to unchanging laws and merit. He commands certain actions and permits others, so that Divine Providence governs everything from the lives of small birds, as described in the Gospel, to the beauty of the grass in the fields and even to the tally of our hair (Matthew 6:26-30, Matthew 10:29-30, Luke 12:6-7, Luke 12:24-28). As noted, ‘He extends from end to end with vigor, and rules all things with delight’ (Wisdom 8:1).

Furthermore, it is clearly stated that God administers punishment and rewards through the agency of souls under His laws while He remains completely unmoved: ‘It is beneath Thy power to condemn the innocent. For Thy power is the essence of righteousness, and being Lord of all, You compel Yourself to show mercy to all. By Your power, You exhibit the fullness of strength to the disbelievers, while correcting the arrogant among those who know. Yet, as the Lord of hosts, You judge with gentleness, governing us through great mercy’ (Wisdom 12:15-18).

The Lord also affirms that one must first ascend through earthly tribulations to reach the heavenly righteousness required of the steadfast, saying, ‘And if you have not been faithful in other people's matters, who will give you your own?’ (Luke 16:12). He shows that souls are instructed according to their level: ‘I have many things to say to you, but you cannot bear them now’ (John 16:12). The Apostle concurs, explaining, ‘I could not speak to you as to spiritual, but as to carnal; I fed you with milk, not with solid food: for you were not able to receive it, nor are you able now, for you are still carnal’ (1 Corinthians 3:1-3). The same principle observed in individual cases reflects across humanity, leading to different commands for the earthly-minded and the spiritually-minded at appropriate times. It is thus understandable that those who were unworthy of the highest moral standards were permitted to deceive deserving enemies. At that time, it was not yet appropriate to instruct them to ‘Love your enemies,’ but rather acceptable to tell them, ‘Love your neighbor and hate your enemy’ (Matthew 5:43-44). Differentiating who qualifies as a neighbor had not yet been fully revealed. A foundational understanding was laid under the guidance of the Mosaic Law, and it was left for the teacher—Jesus Christ—to bring it to fulfillment.

When we consider these instances alongside the reference to the plagues that afflicted ‘the land of Egypt’ and with verse 21, ‘And I will give this people favour in the sight of the Egyptians,’ we can deduce that the land of Gessem, where the Israelites lived, was likely completely shielded from the widespread disasters that struck the delta of Egypt after the third plague. We note that the land of Gessem was situated on the right bank of the farthest arm of Pelusium and bordered the wilderness. The protection of the livestock mentioned in verse 20 of chapter 9 likely pertains specifically to the land of Gessem, where the people adhered to the wise counsel of the Hebrews and seemingly did not share Pharaoh's animosity towards them. Consequently, residing alongside the Hebrews, they were spared from the final catastrophic execution—the loss of their firstborn. Witnessing their deliverance amidst the overarching calamity, they, in gratitude and reverence, knowing with certainty that the Israelites would depart permanently, offered whatever they could to hasten their exit and, by praying to the God of Israel in the wilderness, brought no further distress upon them. This was an act of sacrifice by the Egyptians for their liberation and, in terms of justice, a compensation to the Israelites for their labor.