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1 Nevertheless thy saints had a very great light, whose voice they hearing, and not seeing their shape, because they also had not suffered the same things, they counted them happy. 2 But for that they did not hurt them now, of whom they had been wronged before, they thanked them, and besought them pardon for that they had been enemies. 3 Instead whereof thou gavest them a burning pillar of fire, both to be a guide of the unknown journey, and an harmless sun to entertain them honourably. 4 For they were worthy to be deprived of light and imprisoned in darkness, who had kept thy sons shut up, by whom the uncorrupt light of the law was to be given unto the world. 5 And when they had determined to slay the babes of the saints, one child being cast forth, and saved, to reprove them, thou tookest away the multitude of their children, and destroyedst them altogether in a mighty water. 6 Of that night were our fathers certified afore, that assuredly knowing unto what oaths they had given credence, they might afterwards be of good cheer. 7 So of thy people was accepted both the salvation of the righteous, and destruction of the enemies. 8 For wherewith thou didst punish our adversaries, by the same thou didst glorify us, whom thou hadst called. 9 For the righteous children of good men did sacrifice secretly, and with one consent made a holy law, that the saints should be like partakers of the same good and evil, the fathers now singing out the songs of praise. 10 But on the other side there sounded an ill according cry of the enemies, and a lamentable noise was carried abroad for children that were bewailed. 11 The master and the servant were punished after one manner; and like as the king, so suffered the common person. 12 So they all together had innumerable dead with one kind of death; neither were the living sufficient to bury them: for in one moment the noblest offspring of them was destroyed. 13 For whereas they would not believe any thing by reason of the enchantments; upon the destruction of the firstborn, they acknowledged this people to be the sons of God. 14 For while all things were in quiet silence, and that night was in the midst of her swift course, 15 Thine Almighty word leaped down from heaven out of thy royal throne, as a fierce man of war into the midst of a land of destruction, 16 And brought thine unfeigned commandment as a sharp sword, and standing up filled all things with death; and it touched the heaven, but it stood upon the earth. 17 Then suddenly visions of horrible dreams troubled them sore, and terrors came upon them unlooked for. 18 And one thrown here, and another there, half dead, shewed the cause of his death. 19 For the dreams that troubled them did foreshew this, lest they should perish, and not know why they were afflicted. 20 Yea, the tasting of death touched the righteous also, and there was a destruction of the multitude in the wilderness: but the wrath endured not long. 21 For then the blameless man made haste, and stood forth to defend them; and bringing the shield of his proper ministry, even prayer, and the propitiation of incense, set himself against the wrath, and so brought the calamity to an end, declaring that he was thy servant. 22 So he overcame the destroyer, not with strength of body, nor force of arms, but with a word subdued him that punished, alleging the oaths and covenants made with the fathers. 23 For when the dead were now fallen down by heaps one upon another, standing between, he stayed the wrath, and parted the way to the living. 24 For in the long garment was the whole world, and in the four rows of the stones was the glory of the fathers graven, and thy Majesty upon the daidem of his head. 25 Unto these the destroyer gave place, and was afraid of them: for it was enough that they only tasted of the wrath.
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[AD 856] Rabanus Maurus on Wisdom 18:10
Recall what the book of Exodus recounts concerning the death of the firstborn, when God “at midnight struck every firstborn in the land of Egypt, from the firstborn of Pharaoh who sits on the throne, to the firstborn of the prisoner in the dungeon, and all the firstborn of the beasts.” At that point they did not feign to want to allow the Israelites to leave, as they had before, but openly asked the people of God to leave Egypt quickly, saying, “We are all going to die.”

Source: ON ECCLESIASTICUS
[AD 856] Rabanus Maurus on Wisdom 18:14
It says that at midnight, almighty God made his word descend from heaven, from the royal throne, like a ruthless champion in the middle of the land of slaughter, to powerfully carry out the judgment of death on the godless. What is the word of the Lord if not the Son of God, of whom John says, “In the beginning was the Word, the Word was with God, and the Word was God,” through whom everything was made? Elsewhere he is called the arm of God, as Isaiah says, “To whom has the arm of the Lord been revealed?” He is also called the right hand of the Lord, in that he is the power that brings into effect the divine power. It must be understood, then, that this word, in virtue of the evangelical ministry, carried out at that time the judgment on the firstborn of the Egyptians and then consecrated the firstborn of the Israelites to himself. He now saves the multitude of believers through the waters of baptism, at the same time destroying the huge army of spiritual enemies.

Source: ON ECCLESIASTICUS 3:15
[AD 253] Origen of Alexandria on Wisdom 18:24
The name “world” is often used in the Scriptures with different meanings. What in Latin we call “world,” the Greeks call kosmos, and kosmos not only means “world” but also “ornament.” In fact, in Isaiah, when a reproach is made against the powerful children of Zion, it is said, “Instead of golden ornaments you will be bald, because of your works,” where “ornament” is indicated with the word that means “world,” that is, kosmos. And it is also said that the explanation of the world was contained in the pontifical vestment, as we find in the Wisdom of Solomon, where it says, “The entire world was in the priestly vestment.” Our earth with its inhabitants is also called world, as when the Scripture says that “the whole world is in the possession of the evil one.” And Clement, disciple of the apostles, refers to those places that the Greeks called antipodes and to the other parts of the earth where no one can reach (just as none of the people there can reach us), and he calls them “world,” saying, “The ocean cannot be crossed by people, nor the worlds that are beyond them, which are governed by the very dispositions of the Lord God.” We also call world this universe that is formed by the heavens and the earth, as Paul says, “The form of this world is passing away.” And our Lord and Savior also speaks of another beyond this visible world, which is difficult to describe and define in its reality. He says, “I do not come from this world.” As though he came from another world, he said, “I do not come from this world.” We said that it is difficult to describe this world, so as to not provide anyone with occasion to claim that we assert the existence of the images that the Greeks call ideas. In fact, it is foreign to our way of thinking to assert the existence of an incorporeal world, consisting solely in the fantasy of the mind and fallacious thoughts.

Source: ON FIRST PRINCIPLES 2:3.6