THEOSISJohn Chrysostom
After discussing the overarching phenomena and illustrating God's providence over the universe through elements like lightning, winds, and rain, thus refuting the hollow claims that His providence only concerns the moon, he turns his attention to a specific focus on the Jewish people. By addressing the universal realm first, he indicates that the earth, the heavens, and all visible things are revered through the works of God's incarnation. To inspire greater gratitude among the Jews, he recounts personal instances, demonstrating that the Almighty, who is attentive to all matters, has bestowed particular blessings upon them. Yet, what was granted to them also extended to all of humanity. As Paul articulates, ‘from their fall salvation to the Gentiles, to stir up jealousy in them’ (Rom.
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11:11). Just like a father would take one child onto his lap not only for the sake of that child but to encourage the others to seek the same affection, God did likewise for the Jews. He distinguished them, not just by outward signs, but by the gifts they received: the temple, sacrifices, military assistance, triumphs, fertile land, and plentiful harvests, provoking envy among others. However, to prevent them from becoming complacent, He also imposed discipline upon them. The wisdom of God is truly profound; it finds pathways even through the most difficult challenges. Observe the prophet’s wisdom: after addressing universal themes, he shifts to specific events so that no foolish individual might presume that God is only concerned with select people; having discussed generalities, he proceeds to say, ‘He smote the firstborn of Egypt.’ Do you think this was aimed solely at the Jews? If I can show that it was for others too, what might those say who deny God's providential reach? How can this be demonstrated? It suffices to refer to God's proclamation: ‘but for this cause have I kept thee, that I might show My power upon thee, and that My name might be proclaimed in all the earth’ (Ex. 9:16). Observe how death acted as the herald, and the punishment from God became a declaration that spread everywhere, proclaiming His might. Thus, God was ever mindful of the entire universe, even as He managed the affairs of the Jewish people. He had shown His power previously, as seen in the days of Joseph and Abraham, but now He manifested it with even greater clarity. In the past, it was through blessings; now, through retribution. And as I have noted time and again, He continually reveals Himself across generations through deeds, without doing so in a singular manner, but through various forms: first through Abraham's barren wife, then through famine and plenty, followed by repeated punishments. Since the Egyptians did not reproach God for His powerlessness and killed the firstborn of the Hebrews, staining the rivers with their blood, God discreetly disclosed His strength. The Egyptian women who defied the brutal edicts and rejected the king's inhumane desires were met with great prosperity. The fact that these women exhibited more courage than the royal ones and were rewarded with an increased lineage illustrates God's providence. The phrase, ‘For this cause God did good unto the midwives’ (Ex. 1:20), signifies that through their righteous act of preserving the Jews, they themselves were blessed with numerosity. Conversely, since the Egyptians remained unresponsive, God sent upon them a severe punishment, known universally, yet experienced firsthand by the Egyptians; others may have heard, but they knew God's power through direct suffering and observation. This is why forewarnings were issued, so that it would not appear the punishment was merely coincidental or due to natural causes. Also, we find reminiscent words regarding the Savior: ‘And rule in the midst of Thy enemies’ (Psalms 109:2). Not in isolation nor in a distant place, but in the very city, God struck them with punishment. Observe the nature of this chastisement: it began with livestock and subsequently fell upon humans. Who would not marvel at God's might, achieving all things in the blink of an eye, revealing both mercy and unutterable wisdom? This execution was not the initial recourse, as He intended to correct them through lesser means, and its timing was not random; it aimed to illuminate them with warnings for their benefit. Yet, seeing they did not amend their ways, He ensured the execution was unmistakable. Let no one presume that it was a natural disease; consider how the conditions align: everyone was afflicted in a single night; all were firstborns. Had it been a contagion, it would not have merely targeted the firstborn but would have indiscriminately affected all. Moreover, if it had been a contagion, it would not have spared the Jews, who were burdened by toil, suffering, and poverty, while leaving untouched the well-fed children of the king. A contagion would not have arrived without prior signs; instead, it came suddenly, to expose the Egyptians' hardness of heart. Following this punishment, having unmistakably seen it was ordained by God, they turned their ire against the recently freed Jews—this reveals their profound stubbornness and justifies God's actions. As previous signs reached their conclusion, He culminated them with one that would vindicate His earlier actions before attentive witnesses. To address any objection as to why a general punishment befell the people while the Jews were spared, He resolved this ambiguity through the final judgment. When their firstborns suffered, they also expelled the Jews contrary to the king's wishes. Thus, had they been resolute at the onset, they could have opposed him; yet, their failure was not due to inability but unwillingness. Their subsequent persecution compounded their guilt. A similar situation arose under Saul; when it was necessary to protect his son, everyone, eager to please the king, saved the guilty one (1 Sam. 14:45); yet when he sought to kill numerous priests, none rose in their defense (1 Sam. 22:17). In one scenario, nature aided them; in the other, justice prevailed. Here, it was the priests who faced unlawfulness in slaughter, and the wrath was unreasonable. Their negligence led to calamities upon them; a significant penalty was imposed for such disregard. Thus, when wrongdoing occurs, let no one be apathetic; rather, let all be ardent and emotionally engaged, such that many evils might be averted. ‘From man to cattle’—why the cattle? Because they were created for mankind; thus, God punishments this order to heighten the fear, amplify the calamity, and demonstrate that this affliction came from Heaven.