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Leading them out, and not somewhere else, but in the city itself He inflicted the plague. And see, even in the plague, loving-kindness. For He began first from the cattle, and then proceeded to the men. Who then would not admire the power, how He brought down everything in a single moment of time, the mercy, the ineffable wisdom? For neither did He inflict this plague first, wishing to correct them by other means, nor, when He did inflict it, did He inflict it without forewarning. Why so? So that He might chasten them by words, and they might not come to the experience of the deeds; nor again, when they were not corrected, did He allow the plague to become ambiguous. For lest anyone should think it spontaneous, or a disease, or a pestilence coming upon them, see how many things happen. First, that it was all of them in one night. Second, that it was all the firstborn. For if it had been a pestilence, it would not have touched only all of the firstborn, and spared the second-born; but it would have come upon all indiscriminately. Third, that if it had been a pestilence, it would not have refrained from the Jews at all, and touched only the Egyptians, but it would have much more ravaged those bodies, that were worn down by toil and hardship and so many evils, that had been wasted by poverty and hunger for so long; not the royal bodies, nor those in high positions, enjoying much ease, and partaking of much care. If it had been a pestilence, it would not have come all at once, but first showing all the preliminaries of its arrival. But now these things happen all together, 55.394 so that the ingratitude of the Egyptians might be exposed. For even after this plague, and after learning clearly that the plague was sent from God, they pursued the Jews after they had departed, which was a sign of their extreme ingratitude, and the greatest defense for God. For since the signs were about to cease, He ceased them with such a sign, by which He also made a defense concerning the previous ones for those willing to pay attention. For lest anyone should say, Why are all being punished, when the king is detaining the Jews and sinning? through this last one He resolves this difficulty. How through this last one? Because when their firstborn were struck, even against the king’s will they cast out the Jews. So that if they had wished from the beginning, they would have been strong enough to overcome him. Therefore, it was not from being unable, but from being unwilling, that they did not prevail over the king. And the pursuit after these things is an intensification of the accusation. 5. This same thing also happened in the case of Saul. For when it was necessary to deliver his son, all together, flattering the king, rescued him even though he had transgressed the law; but when he wanted to slaughter so many priests, they did not utter a sound, nor did they stand in his way. But if on that occasion they had natural affection on their side, here they had justice on their side. For they were priests, and the slaughter was unlawful, and the anger was of an unjust judgment. But the cause was their laziness, and their not grieving exceedingly for the priests. See, then, what evils befell them after these things; for for that neglect they paid no ordinary penalty. Therefore, when anything unlawful happens, let no one be sluggish, but hotter than fire, and let him grieve no less than those who are wronged, and so most evils will be stopped. From man to beast. Why the beasts also? Since these things were for the sake of men, for the sake of man He also punishes them, so as to increase the fear, so as to intensify the calamity, so as to show that the plague was sent by God, and that the war came from the heavens. He sent signs and wonders into your midst, O Egypt. What is this, In your midst? It means either the place, or openly. For, In the midst, everywhere signifies openly, as when it says elsewhere: He has worked salvation in the midst of the earth; since the midst is manifest to all. He sent signs and wonders into your midst, O Egypt. Rightly so; for the things that happen are for correction

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αὐτοὺς ἐξαγαγὼν, οὐδὲ ἀλλαχοῦ που, ἀλλ' ἐν αὐτῇ τῇ πόλει τὴν πληγὴν ἐπήγαγε. Καὶ ὅρα καὶ ἐν τῇ πληγῇ φιλανθρωπίαν. Ἀπὸ γὰρ κτηνῶν πρότερον ἤρξατο, καὶ τότε ἐπὶ τοὺς ἀνθρώπους ἐχώρησε. Τίς οὖν οὐκ ἂν ἀγάσαιτο τὴν δύναμιν, πῶς ἅπαντα ἐν μιᾷ καιροῦ ῥοπῇ κατήνεγκε, τὴν φειδὼ, τὴν σοφίαν τὴν ἀπόῤῥητον; Οὔτε γὰρ πρώτην αὐτὴν ἐπήγαγε πληγὴν, δι' ἑτέρων αὐτοὺς διορθῶσαι βουλόμενος, οὔτε ἐπειδὴ ἐπήγαγε, χωρὶς προῤῥήσεως ἐπήγαγε. Τί δήποτε; Ἵνα τοῖς ῥήμασιν αὐτοὺς σωφρονίσῃ, καὶ μὴ ἔλθωσιν εἰς πεῖραν τῶν πραγμάτων· οὔτε πάλιν ἐπειδὴ οὐ διορθώθησαν, ἀφῆκεν ἀμφίβολον γενέσθαι τὴν πληγήν. Ἵνα γὰρ μή τις αὐτόματον αὐτὴν νομίσῃ ἢ νόσον, ἢ λοιμὸν αὐτὴν ἐπιοῦσαν, ὅρα πόσα γίνεται. Πρῶτον ὅτι ἐν μιᾷ νυκτὶ πάντες. ∆εύτερον ὅτι τὰ πρωτότοκα πάντα. Εἰ γὰρ λοιμὸς ἦν, οὐκ ἂν τῶν πρωτοτόκων πάντων μόνον ἥψατο, καὶ τῶν δευτέρων ἐφείσατο· ἀλλ' ἀδιακρίτως ἂν ἐπὶ πάντας ἦλθε. Τρίτον, ὅτι εἰ λοιμὸς ἦν, οὐκ ἂν τῶν Ἰουδαίων ἀπέσχετο καθόλου, καὶ τῶν Αἰγυπτίων ἥψατο μόνον, ἀλλ' ἐκεῖνα πολλῷ πλέον ἂν κατειργάσατο τὰ σώματα, τὰ πόνῳ καὶ ταλαιπωρίᾳ καὶ τοσούτοις κατειργασμένα κακοῖς, τὰ ἐν πενίᾳ καὶ λιμῷ ἐπὶ τοσοῦτον ταριχευθέντα· οὐχὶ τὰ βασιλικὰ, οὐδὲ τὰ ἐν ἀξιώμασι, τὰ πολλῆς ἀπολαύοντα ἀδείας, καὶ πολλῆς μετέχοντα τῆς θεραπείας. Εἰ λοιμὸς ἦν, οὐκ ἂν ἀθρόον ἐπῆλθεν, ἀλλὰ πάντα τὰ προοίμια ἐπιδεικνύμενος τῆς ἐλεύσεως πρότερον. Νῦν δὲ ὁμοῦ ταῦτα 55.394 γίνεται, ἵνα ἐλέγχηται τῶν Αἰγυπτίων ἡ ἀγνωμοσύνη. Καὶ γὰρ μετὰ τὴν πληγὴν ταύτην, καὶ τὸ σαφῶς μαθεῖν, ὅτι θεήλατος ἦν ἡ πληγὴ, ἀπελθόντας κατεδίωκον τοὺς Ἰουδαίους, ὅπερ τῆς ἐσχάτης ἦν αὐτῶν ἀγνωμοσύνης σημεῖον, καὶ ὑπὲρ τοῦ Θεοῦ μεγίστη ἀπολογία. Ἐπειδὴ γὰρ ἔμελλε παύεσθαι τὰ σημεῖα, ἐν τοιούτῳ αὐτὰ σημείῳ ἔπαυσεν, ἐν ᾧ καὶ περὶ τῶν ἔμπροσθεν ἀπελογήσατο τοῖς βουλομένοις προσέχειν. Ἵνα γὰρ μή τις λέγῃ, Τί δήποτε πάντες κολάζονται, τοῦ βασιλέως κατέχοντος τοὺς Ἰουδαίους καὶ διαμαρτάνοντος; διὰ τοῦ ἐσχάτου λύει τὴν ἀπορίαν ταύτην. Πῶς διὰ τοῦ ἐσχάτου; Ὅτι ἡνίκα τὰ πρωτότοκα αὐτῶν ἐπλήγη, καὶ ἄκοντος τοῦ βασιλέως τοὺς Ἰουδαίους ἐξέβαλλον. Ὥστε εἰ καὶ ἐκ προοιμίων ἐβούλοντο, ἴσχυσαν ἂν περιγενέσθαι ἐκείνου. Οὐκ ἄρα παρὰ τὸ μὴ δύνασθαι, ἀλλὰ παρὰ τὸ μὴ βούλεσθαι, οὐκ ἐκράτουν τοῦ βασιλέως. Καὶ ἡ δίωξις δὲ ἡ μετὰ ταῦτα κατηγορίας ἐπίτασις. εʹ. Τοῦτο δὴ καὶ ἐπὶ Σαοὺλ συνέβη. Ὅτε μὲν γὰρ ἔδει τὸν υἱὸν ἐξελέσθαι, πάντες κοινῇ κολακεύοντες τὸν βασιλέα, καὶ παρανομήσαντα ἐξείλοντο· ὅτε δὲ ἱερέας ἐβούλετο σφάξαι τοσούτους, οὐδὲ φωνὴν ἔῤῥηξαν, οὐδὲ προέστησαν. Εἰ δὲ τότε τὴν φύσιν εἶχον συμπράττουσαν, ἀλλὰ καὶ ἐνταῦθα τοῦ δικαίου τὴν φύσιν. Ἱερεῖς γὰρ ἦσαν, καὶ ἡ σφαγὴ παράνομος ἦν, καὶ θυμὸς κρίσεως οὐκ ὀρθῆς. Ἀλλ' αἴτιον ἦν ἡ ῥᾳθυμία, καὶ τὸ μὴ σφόδρα ἀλγεῖν ὑπὲρ τῶν ἱερέων. Ὅρα γοῦν οἷα αὐτοὺς μετὰ ταῦτα κατελάμβανε κακά· τῆς γὰρ ὀλιγωρίας ἐκείνης οὐ τὴν τυχοῦσαν ἔτισαν δίκην. Ὅταν οὖν τι παράνομον γένηται, μηδεὶς ἔστω νωθὴς, ἀλλὰ πυρὸς θερμότερος, καὶ τῶν ἀδικουμένων μὴ ἔλαττον ἀλγείτω, καὶ οὕτω τὰ πλείονα στήσεται τῶν κακῶν. Ἀπὸ ἀνθρώπου ἕως κτήνους. Τί δή ποτε καὶ τὰ κτήνη; Ἐπειδὴ δι' ἀνθρώπους ταῦτα ἐγίνετο, δι' ἄνθρωπον καὶ κολάζει αὐτὰ, ὥστε αὐξῆσαι τὸν φόβον, ὥστε ἐπιτεῖναι τὴν συμφορὰν, ὥστε δεῖξαι θεήλατον οὖσαν τὴν πληγὴν, καὶ ἐκ τῶν οὐρανῶν τὸν πόλεμον ἥκοντα. Ἐξαπέστειλε σημεῖα καὶ τέρατα ἐν μέσῳ σου, Αἴγυπτε. Τί ἐστι τὸ, Ἐν μέσῳ σου; Ἢ τὸν τόπον φησὶν, ἢ τὸ φανερῶς. Τὸ γὰρ, Ἐν μέσῳ, πανταχοῦ τὸ φανερῶς δηλοῖ, ὡς ὅταν ἀλλαχοῦ λέγῃ· Εἰργάσατο σωτηρίαν ἐν μέσῳ τῆς γῆς· ἐπειδὴ τὸ μέσον ἅπασι κατάδηλον. Ἐξαπέστειλε σημεῖα καὶ τέρατα ἐν μέσῳ σου, Αἴγυπτε. Εἰκότως· πρὸς γὰρ διόρθωσιν τὰ γινόμενα