THEOSISAugustine of Hippo
The afflictions suffered by the Egyptians can be interpreted allegorically, largely depending on one’s perspective and how these events relate to deeper meanings. We shall also attempt this, and the more we are guided by divine assistance, the more accurately we shall interpret. This is compelled by the words of the psalm that state, “In parables I will open my mouth; I will declare the provisions from the beginning.” Therefore, even in this context, there are elements mentioned that do not appear in the biblical accounts of the Egyptians' sufferings. While the plagues are meticulously detailed in Exodus, the psalm presents other aspects that can only be understood symbolically, revealing that whatever truly occurred was also intended to convey a figurative significance.
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Many prophetic texts in Scripture exhibit a similar pattern.
In the plagues described in Exodus, the text emphasizes the order of the afflictions, yet we find something unique in this psalm: “And He gave to the mold their fruits.” When it states, “He gave their cattle to the hail,” it is clear from Exodus 9:25 that the destruction caused by the hail is documented, but reference to their goods being consumed by fire is absent. Although hail is often accompanied by voices and fires, the destruction by fire itself is not recorded. Furthermore, punishing objects that cannot be damaged by hail were not afflicted, yet they were consumed by locusts. Notably, the references to mildew and hoarfrost do not appear in Exodus, as hoarfrost is distinct from hail, often appearing on clear winter nights.
What all these elements signify is open to interpretation, and readers are encouraged to discern meaning. The transformation of water into blood can signify a worldly understanding of causes. The dog fly alludes to a lack of recognition, much like dogs do not recognize their parents at birth. Frogs may represent incessant chatter, while mold's subtlety speaks to the hidden nature of sin. Is there a more fitting comparison for something that is less visible than profound self-confidence, which silently breeds pride in one's own strength? Here, the parallels continue: locusts embody the destructive nature of slander, and hail, the act of wrongdoing that robs others, perpetuating crime and theft. Frost can signify guilt, as affection for others may grow cold in the shadow of ignorance. The fire not mentioned here could relate to the wrathful fire associated with destructive elements, signifying fierce anger that can lead to grievous acts, perhaps also reflecting the loss of purity in desires leading to sinful offspring. The demise of firstborns can symbolize a severance from the justice through which humanity engages with one another.
Regardless of how these allegories are interpreted or whether alternative understandings exist, it is remarkable that the Egyptians faced ten plagues, just as ten commandments were written to guide God's people. While we have explored the comparisons in prior discussions, it suffices to recognize that the ten plagues are referenced here, even if not in the same sequence. Three plagues mentioned in Exodus—lice, boils, and darkness—are absent, while mildews, hoarfrost, and fire are introduced instead, alluding to a deeper understanding of the repercussions of these afflictions.
It has been sufficiently established that these events transpired under God’s judgment through the agency of evil angels in a world marred by sin, akin to Egypt’s context, which signifies sorrow or darkness. Tanis, too, implies a humble commandment. This psalm notes the role of evil angels in inflicting punishment, as it reminds us that they represent divine chastisement.
The malignancy of the devil and his angels is already established, destined for eternal fire. However, punishment can be imposed by God through their mediation, especially upon those deemed deserving. Such discipline may pose a challenge to those who do not reflect deeply on how God's perfect justice can repurpose even evil for good. After all, He alone created them and retained the goodness of their essence while using them justly, much like how men distort His creations for their purposes. Thus, God wields evil angels, not just to chastise unrighteous men—such as King Ahab, who was led to deception for his downfall—but also to test and reveal the goodness within individuals, as seen in the story of Job.
Regarding the tangible elements of nature, both good and evil angels exercise their given power, just as humans do, albeit within their limitations. Water, fire, earth, and air are utilized not only for essential needs but also in various playful and creative pursuits. While angels possess greater authority over these forces, their actions remain contingent on God’s will and providence.
Even as we observe the narrative, we note that the devil was capable of calling down fire from heaven to consume Job's livestock, an act put into context by divine scripture. Job understood that the Lord permitted these events: “The Lord gave, and the Lord has taken away.” He recognized that even the elements at the devil’s disposal only acted under God’s sovereign counsel.
It is vital to grasp that divine justice allows God to use both good and evil angels. Yet if it were through malevolent forces that the Egyptian plagues emerged, we must question whether the same evil angels were responsible for other wonders, such as transforming water into blood or summoning frogs, in the way Pharaoh’s sorcerers did. It seems improbable that they wielded the power to create or inflict lice, suggesting divine restrictions on their capabilities. If we entertain the thought that God worked through evil angels for punishment rather than blessings, it raises uncomfortable implications about other biblical events, such as the destruction of Sodom, which would contradict Scripture’s clear affirmations.
Ultimately, both righteous and wicked angels can act in human affairs, but the specific assignments of good and evil remain beyond our understanding. The Scriptures lead us towards recognizing that while God’s judgments involve both good and evil angels, they are distinct in their purposes and functions. Now, as we interpret this psalm, we can confidently attribute certain calamities, such as the death of livestock and the firstborn, to the influence of evil ones, especially concerning the obstinacy of heart that prevented Pharaoh from releasing the Lord’s people. For in this, God’s allowance for their pride does not reflect instigation, but rather a just purpose.
Collectively, these manifestations of evil plagues can serve as symbols of the internal struggles of the heart and spirit, aligning with the insight that “in parables, I will open my mouth.” It seems appropriate to assert that the evil angels play roles in these judgments against those who submit to wickedness, following divine justice. The apostle’s words remind us that those who indulge in unrighteousness are allowed to follow their inclinations, underlining the reality of human arrogance subjected to divine grace.
Who then is adequate for such truths? As we read, “He sent upon them the fury of His indignation,” dispatching trials through wicked angels as He fashioned a path for wrath (Psalm 76:50). To discern the hidden meaning embedded within such deep theology is daunting, as it is the path by which the Lord addresses the unrighteousness of the Egyptians with stealthy justice. The afflictions imposed clearly reflect divine intent, drawing a demonic force from hidden places. Whereas brutal sin received manifest punishment, the grace of God alone liberates humanity from the dark power of evil, as articulated by the apostle: delivering us from darkness and leading us into the kingdom of Christ, the one replete with the promises of grace.