Chapter 18
Of the saints, who in the darkness of Egypt, that is, in the errors of the world, were illuminated by divine light.
18:1 But to your holy ones there was the greatest light; hearing their voice but seeing no form, they praised the fact that what happened to them did not happen to them too, 18:2 and gave thanks that, though formerly wronged, they were not harmed, and they begged for grace to be separated. 18:3 Instead of these things you provided a pillar of fire, a guide for an unknown journey, and a harmless sun for their honorable sojourning.
RABANUS. For the saints of God there was the greatest light, when they were illuminated both outwardly by bodily light and inwardly by spiritual radiance; for the faith of God and the purity of conscience enlightened them within, whose voices the enemies heard, but whose appearance they did not see, because darkness blinded their eyes, and because, by the temptation of the plagues which came upon the Egyptians, these were not struck, but were led by heavenly guidance through the pillar of fire at night and the pillar of cloud by day, and gave worthy thanks to their Creator. Therefore, since those holy fathers who lived under the Old Testament bore the type of the saints who serve Christ under the New Testament; those in historical Egypt labored afflicted under Pharaoh, while the persecution of the Devil in the world burdens these with tribulations; for the greatest light shines for those who diligently carry the true light, which enlightens every man coming into this world, in the dwelling of their heart. Indeed, the enemies hear the voice of their preaching, but do not recognize the form of the truth that is in them, and therefore do not believe them. Both the pillar of fire at night and the pillar of cloud by day lead them, because the incarnation of Christ always protects them with the shield of His protection in adversity and prosperity. [Rabanus Maurus, Commentary on Wisdom, PL 109] 780-856AD
18:4 For they were worthy to be deprived of light and imprisoned in darkness, who had imprisoned your sons, through whom the imperishable light of the law was to be given to the world. 18:5 But when they had resolved to kill the infants of the holy ones, and one child had been exposed and saved, you took away from them their own multitude of children for their correction, and destroyed them all together in mighty water. 18:6 That night was made known beforehand to our fathers, so that, knowing surely the oaths in which they trusted, they might rejoice.
RABANUS. By the merit of Egypt, they endured the punishments of darkness, who, blinded by the obscurity of envy, wished to keep the people of God, to whom the light of the divine law was to be handed down, in their prison, and although they intended not even to spare their infants, by the judgment of God, when one son, that is, Moses, was rescued from death by water, a multitude of adversaries was drowned in mighty water through his ministry. In the same way, now the spiritual enemies who strive to destroy the assembly of the faithful, when the elect of God are freed from their enemies through the water of baptism, only those enemies, together with their king the Devil, are overwhelmed in those very waters by the power of Christ. The reason for this mystery was both foreshadowed long ago in the deeds of the ancients, and is now fulfilled through the coming of Christ. [Rabanus Maurus, Commentary on Wisdom, PL 109] 780-856AD
The exterminator of Egypt, who did not dare to touch the Hebrew doorposts consecrated with the blood of the lamb.
18:7 And your people accepted the salvation of the righteous and the destruction of enemies; 18:8 for by what means you punished our adversaries, by this you called us and glorified us. 18:9 For secretly the holy children of good people offered sacrifices and in harmony established the law of the divine nature, that the saints would share alike the same good things and dangers, already singing the praises of the fathers.
RABANUS. At the time when the people of God were to be led out of Egypt by Moses and Aaron, the people themselves, still situated in Egypt, were sacrificing the Passover victim at the Lord’s command; and therefore it is said that they sacrificed secretly, because, terrified by fear of their enemies, they did this in hiding, just as they learned from Moses’ teaching how the law of the Passover was to be observed thereafter, having suffered the temptation of the wicked for a time, but soon to be freed from the hands of their enemies by divine help. In a similar way, even now in the times of grace, the servants of God to whom the divine law has been given for the harmony of the two Testaments, although they may be hindered for a time by their persecutors from openly celebrating the worship of the Christian religion, nevertheless cannot in any way be prevented from offering sacrifices worthy of the divine presence in the hidden places of their hearts, because it is written: The sacrifice to God is a repentant spirit; a repentant and humbled heart God does not despise (Ps. 51:17). And the same Prophet also says: In me are your vows, O God, which I will repay with praises to you (Ps. 56:12). The vows of the righteous are pleasing to the Lord, and the sacrifices of the wicked are abominable. [Rabanus Maurus, Commentary on Wisdom, PL 109] 780-856AD
18:10 But the dissenting cry of enemies echoed, and a pitiable crying of children who were being mourned went forth; 18:11 and with a like punishment slave and master were alike punished, and citizen and king suffering the same things, 18:12 and all together had innumerable dead in one name of death; for the living were not even sufficient to bury them, since in a single moment their more honorable generation had been destroyed. 18:13 For while they distrusted everything because of their sorceries, in regard to the destruction of the firstborn they confessed that the people were God’s son.
RABANUS. It commemorates what the Book of Exodus recounts about the killing of the firstborn, when the Lord struck in the middle of the night every firstborn in the land of Egypt, from the firstborn of Pharaoh who sat on his throne to the firstborn of the captive woman who was in the prison, and every firstborn of the animals (Ex. 11). There, unlike before when they pretended not to agree to the departure of the Israelites, they openly urged the people of God to leave the land of Egypt quickly, saying: We shall all die. [Rabanus Maurus, Commentary on Wisdom, PL 109] 780-856AD
18:14 For while a still silence held all things and night in its swift course was in the middle, 18:15 your all-powerful word leaped from heaven, from the royal thrones, a stern warrior into the midst of the land of destruction, 18:16 bearing as a sharp sword your sincere command, and standing he filled all things with death; and it touched heaven, yet walked upon the earth.
RABANUS. The Word was with God, and the Word was God (Jn. 1:1), through whom all things were made, who elsewhere is also called the arm of the Lord, as Isaiah says: And to whom is the arm of the Lord revealed? (Isa. 53:1) The same is also called the right hand of the Lord because of the effective power of divine might. Therefore, the Word himself is to be understood as then executing judgment on the firstborn of the Egyptians through the ministry of the Gospel, who afterwards will sanctify for himself the firstborn of the Israelites, and now through the water of his baptism saves the multitude of believers, where he also destroyed the innumerable army of spiritual enemies. For it is said that the Lord’s command carried a sharp sword; because the Word of the Lord is living and effective and more penetrating than any two-edged sword. In truth and without any deception, he judges and arranges all things; standing on earth, he reaches up to the heavens: for although incarnate he lived among men on earth, yet by his majesty he transcended all the heavenly realms. [Rabanus Maurus, Commentary on Wisdom, PL 109] 780-856AD
VIGILIUS. [Verse 15] On the common omnipotence of the Trinity. Omnipotent Father, omnipotent Son, omnipotent Holy Spirit (2 Cor. 3:17). Concerning the Father in Solomon: your all-powerful word leaped from heaven, from the royal thrones , came (Wis. 18:15). [Vigilius of Thapsus, Against Marivadus the Arian, PL 62] 5 th century
CEREALIS OF CASTELLUM RIPENSE . That the Son is omnipotent is therefore taught. In Solomon it is written: Your omnipotent word, Lord, leaped from your royal throne into the midst of the doomed land (Wis. 18:15). Therefore, he is also king who holds royal thrones. Likewise in the Apocalypse: Therefore says the Son of God, who is and who was the omnipotent God. (Rev. 1:8) In the Gospel: Whatever things the Father does, these the Son does likewise (Jn. 5:19). Likewise in the Gospel: As the Father raises the dead and gives life, so also the Son gives life to whom he will. In Ezekiel the Son says: Behold, I will stretch out my hand over you and those who plundered you shall be plundered, and you shall know that I am the Lord Almighty, and that the Lord Almighty is he who sent me. (Ezek. 25:7) [Cerealis of Castellum Ripense, Against Maximinus the Arian, PL 58 5.0760A- 0760B] 480AD
18:17 Then at once terrifying apparitions of dreams greatly troubled them, and unexpected fears assailed them, 18:18 and each one, thrown down here and there, half-dead, made known the cause for which he was dying; 18:19 for the dreams that had disturbed them had foretold this, so that, not knowing why they were suffering ill, they might not perish.
RABANUS. In the middle of the night, he says that the almighty God sends a word from heaven, from royal seats, a harsh conqueror, to leap into the midst of the land of destruction, and to exercise the judgment of death powerfully upon the wicked. For what is the word of the Lord, if not the Son of God? Of whom John says: In the beginning was the Word, and it is rightly said that the visions of evil dreams and unexpected fears disturbed the enemies of the people of God, so that neither to those awake nor to those sleeping was any rest given, who, because of their crimes, were destined for perpetual torments. But the very plagues warned the guilty so that they might recognize why they suffered evils, lest they perish in ignorance; this is the goodness of God, who therefore chastises sinners so that they may restrain themselves from sins and repent of past evils; but if they persist in evil and abuse the patience of God for the increase of their crimes, condemned by the just judgment of God, they will be punished without excuse in the future. [Rabanus Maurus, Commentary on Wisdom, PL 109] 780-856AD
Of Moses and Aaron it is said that they led the people out of Egypt not by strength of body, but by faith and prayer.
18:20 And the trial of death touched the righteous also, and a destruction of a multitude took place in the wilderness. But the wrath did not remain for long; 18:21 for a blameless man hastened and went ahead with the weapon of his own ministry, bringing prayer and the propitiation of incense, he opposed the wrath and put an end to the disaster, showing that he was your servant. 18:22 And he overcame the crowd not by bodily strength, nor by the force of weapons, but by a word he subdued the punisher, reminding him of the oaths of the fathers and the covenants.
RABANUS. Here is recalled the story, which is narrated in the Book of Numbers, of how after the killing of Korah, Dathan, and Abiram, the sons of Israel murmured against Moses and Aaron, saying: You have killed the people of God. And when the sedition arose and the chaos increased, Moses and Aaron fled into the tabernacle of the covenant. And the Lord spoke to Moses and Aaron, saying: Depart from the midst of this congregation, and I will destroy them at once. And they fell on their faces. And while they lay on the ground, Moses said to Aaron: Take the censer, and having taken fire from the altar, put incense upon it, and go quickly to the people to pray for them, for already wrath has gone out from the Lord, and the plague is raging. When Aaron had done this, and had run into the midst of the crowd, which the fire was devastating, he offered incense, and standing between the dead and the living, he prayed for the people, and the plague ceased. The number of those who were struck was fourteen thousand seven hundred, apart from those who perished in the sedition of Korah (Num. 16). From this, it must be considered how in Sodom, when at least ten were required, by whom perhaps those who dwelled in the Pentapolis of Sodom might possibly be saved, now even if only two such as Moses and Aaron are found, they can serve for the salvation of the whole nation of Israel. What then shall we say is greater in these two, what power, what merit, by which six hundred thousand and more are freed from the destruction of the destroyer? I believe that in Moses the law is signified, which teaches men the knowledge and love of God. In Aaron consists the form of appealing God and begging Him. Therefore, if it ever happens that God is angry with us or with the whole people, and the sentence of vengeance proceeds from God, but the law of God returns to our hearts, reminding us and teaching us to turn to repentance, to make satisfaction for our sins, to plead for our faults, then anger will immediately cease, anger will be calmed, the Lord will be appeased, as if Moses and Aaron were interceding for us and the whole people were petitioning. But if ever the anger of God arises and severe correction comes for sins, and our hearts are not hardened so that we do not turn to God, nor humble ourselves in His sight, so that in the confession of prayers we may lessen His wrath and anger, but on the contrary we say: God does not care about the life of mortals, nor do these things pertain to God; He has long since abandoned us, nor do these things come to His knowledge. If we think such things in our hearts, and these proceed from our mouths, it is certain that Moses and Aaron are not in us, namely the knowledge of the law and the fruits of repentance, by which we can escape the destruction of imminent ruin. [Rabanus Maurus, Commentary on Wisdom, PL 109] 780-856AD
AUGUSTINE. For we accuse you of nothing except the crime of schism, which by persisting wrongly you have also made into heresy. But how greatly this crime is weighed by divine judgment, read what I do not doubt you have read. You will find Dathan and Abiram swallowed up by the opening of the earth, and all the others who agreed with them consumed by fire that came out from among them. Therefore, the Lord God marked out that crime with present punishment as an example to be avoided, so that, since He now most patiently spares such people, He might show what kind of final judgment He reserves for them. [Augustine of Hippo, Epistle 77.4 CSEL 34] 354-430AD
It commemorates how the children of Israel in the desert longed for meat and quail was given to them.
18:23 For already heaps of the dead, fallen one upon another, were lying there; standing between them, he checked the wrath and cut off the way to the living. 18:24 For on his long robe was the whole world, and the glories of the fathers were on the four rows of stone engraving, and your majesty on the crown upon his head.
RABANUS. In what he says about the robe of the ephod, which the high priest wore, that it contains the whole world, and the great deeds of the ancestors engraved on the four rows of stones, and the magnificence of God in the crown which the high priest himself wore on his head, although these express the series of all virtues which the priest of God ought to have in his teaching and conduct, nevertheless, the meaning which the Hebrews characteristic to the priestly garment, placing here its mystical significance, we reserve for discussion elsewhere. Therefore, the four colors refer to the four elements from which all things subsist: they assign linen to earth, because it is produced from the earth; purple to the sea, because it is dyed from its shellfish; blue to air, because of the similarity of color; scarlet to fire and ether, which in Hebrew is called sani ; and they recall that it is just that the high priest of the Creator should pray not only for Israel, but also for the whole world. Indeed, this world consists of earth, water, air, and fire, and these elements belong to all things. Therefore, the first linen garment signifies the earth; the second, the blue one, shows the color of air, because from earthly things we are gradually lifted to the heights, and the blue robe itself, coming from the head down to the ankles, indicates the air stretched from the heavens down to the earth. The pomegranates and bells placed at the lower parts represent lightning and thunder, or earth and water, and the harmony of all the elements among themselves, and therefore all things are so intertwined that everything can be found in each part. As for the aforementioned colors being interwoven with gold, they wish it to be understood that the vital color and the providence of divine sense penetrate all things. Over the ephod and the two stones, either emerald or onyx, which are above and cover each shoulder, they interpret as two hemispheres, one above the earth, the other below, or as the sun and moon which shine above. That belt by which the priest’s chest is tightened, and the linen tunic, that is, the earth, is bound, they interpret as the ocean. The breastplate placed in the middle they explain as the earth, which, like a point, although it contains all things in itself, is nevertheless surrounded by all the elements. The twelve stones are interpreted as the circle of the zodiac, or the twelve months, and to each verse is assigned a particular time, and to these are given three months each. Fittingly, this very thing in the middle is called the breastplate of judgment; for all things are full of reason, and earthly things are connected to heavenly things. The intermingling of earthly things and the times of heat and cold, and the double temperance between each, descends from the course and order of the heavens, therefore also the breastplate is more tightly bound with the ephod. Furthermore, what is said in the breastplate, “and analogy,” that is, indicator and teaching or truth, signifies that there is never any falsehood in the reason of God, but that truth itself is shown to men by many signs and arguments, and comes even to mortals. Therefore it has come about that we know the course of the sun and moon, and of the year, and of the months, and of the times, and of the hours, and also of the sowing seasons and winds and all things, receiving the wisdom implanted by God, and with God himself, the inhabitant and teacher of his own dwelling, showing us also the knowledge of the structure; above all, the mitre and the blue ribbon represent the heavens, and the plate of gold which is on the forehead of the high priest, and the name of God written on it, show that all things below are governed by the will of God. [Rabanus Maurus, Commentary on Wisdom, PL 109] 780-856AD
18:25 To these the destroyer yielded, and these he feared; for the mere test of wrath was enough.
RABANUS. Therefore, the devastator who was sent feared the spiritual, not the figurative, appearance, because he recognized the greatness of the true Pontiff. Now ascend to the higher traces of this word, and from there see how the true Pontiff, Jesus Christ, having assumed the staff of human flesh and placed upon it the fire of the altar, with the soul undoubtedly that magnificent one with which he was born in the flesh, and also adding incense, which is the immaculate spirit standing between the living and the dead, stood, and did not allow death to spread further, but as the Apostle says: He destroyed him who had the power of death, that is, the Devil, so that whoever believes in him may no longer die, but live forever (Heb. 2:14-15). This, therefore, was the mystery that the one who was devastating the people already feared would happen later; for he recognized the figure of the staff and the fire and the incense and what kind of offering should be made to God by him who stood between the dead and the living, he foresaw. And indeed, at that time the prefigured image saved them; but for us, the truth of salvation itself has arrived, nor would that devastator angel have been ashamed of the pontiff’s garments woven of purple, wool, and linen. [Rabanus Maurus, Commentary on Wisdom, PL 109] 780-856AD