THEOSISAugustine of Hippo
The various afflictions endured by the Egyptians can be interpreted allegorically, depending on one's perspective and the connections drawn to their meanings. We shall strive to do so, especially with divine guidance. This intention aligns with the psalm's declaration: "In parables I will open my mouth; I will declare the provisions from the beginning." Some aspects discussed here are not found in the accounts of the Egyptians' plagues in Exodus, which records those calamities in sequence, leading us to conclude that mentioning what isn't there serves a figurative purpose. This is typical of Scripture, which often uses figurative language in prophetic texts.
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In Exodus, the plagues are detailed, yet the psalm mentions, “And he gave to the mould their fruits.” While it reports the hail's destruction of cattle (Exodus 9:25), there is no mention of their possessions being consumed by fire. Although hail may have been accompanied by fiery manifestations, Scripture does not record anything being burned. Furthermore, soft items that could withstand hail were left unharmed, only to be consumed later by locusts. This mentions mulberry trees with hoarfrost, which isn't found in Exodus. Hoarfrost differs from hail; it blankets the ground with white on clear winter nights. The meaning behind these descriptions remains open for interpretation by the readers and listeners who may judge them fairly.
The transformation of water into blood can symbolize a flawed, worldly perception of events. The dog fly reflects the nature of dogs, oblivious to their origins at birth, while the frog epitomizes excessive chatter. Mould suggests hidden harm, often interpreted as rust or black mould, and signifies vices that are often least visible, akin to the pride that lurks within a person (Galatians 6:3). Locusts represent malevolent words, inflicting harm through false testimony. Hail symbolizes wrongdoing, as it seizes another's possessions, leading to theft and robbery, while the wicked ultimately harm themselves. Frost embodies guilt, where love for one’s neighbor is petrified by the ignorance of folly, similar to the frigidness of night. Fire, though not explicitly mentioned, is implied in the hail, suggesting the wrathful fervor which can lead to even murder. The loss of animals signifies a departure from purity, while the lust that leads to procreation aligns us with beasts. Thus, temperance and order represent the virtue of chastity. The death of the firstborn signifies a severance from justice and fellowship among humanity.
Regardless of how we interpret these figures or whether alternative meanings exist, it is undeniable that the Egyptians faced ten plagues, which correlate with the ten commandments intended to guide God’s people. As earlier discussions have addressed this comparison, it suffices to note that, although not listed in order, both the ten plagues and commandments are presented in the psalm. While the three plagues absent from the psalm include lice, boils, and darkness, the psalm identifies three others — mould, hoarfrost, and fire, which are neither recounted there nor described by lightning, and whose possession was delivered to the Egyptians as per divine will.
It has been adequately emphasized that these events unfolded under divine judgment, facilitated by malevolent angels in this sinful world. We must remain humble as we await a time when we may rise from our lowly state. Indeed, the term "Egypt" in Hebrew connotes darkness or sorrow, while "Tanis" suggests a humble command. In this psalm, references confirm the role of evil angels in unleashing these plagues upon the Egyptians: “He sent upon them chastisement through the evil angels.”
The realization that wicked angels deserve eternal fire certainly stands accepted by believers. Yet the Lord may justly use them to punish those deemed deserving. This concept might challenge those reluctant to understand how God’s perfect justice encompasses even evil elements, as He created all that exists — not evil in essence, but employs it for good and just ends, contrasting with how unjust individuals misuse His creations. Therefore, He utilizes evil angels not solely to chastise the wicked, as seen in the case of King Ahab, who was deceived by a lying spirit at God’s decree (1 Kings 22:20), but also to test and reveal the righteousness of the faithful, illustrated by Job’s story.
The physical realm, consisting of visible elements, can serve the purpose of both good and evil angels, each according to their appointed authority. Just as humans exercise control over earthly elements for sustenance and frivolity, angels — with even greater power — act as God permits. For we read in Scripture how the devil could strike Job’s livestock with fire from heaven (Job 1:16), which no believer would attribute to the devil without it being recorded in Scripture. Job, righteous and steadfast in faith, recognized: “The Lord gave, and the Lord took away” (Job 1:21), acknowledging that even the devil could not act against God’s servant without the divine will behind it.
God engages with those in disbelief as one would use livestock, but only up to what divine justice allows. There’s a distinction between His restraint from overstepping with His own and His authority over others. If evil angels were indeed the means through which God afflicted the Egyptians, could we then conclude that such angels turned water into blood or produced frogs, as Pharaoh’s magicians did (Exodus 8:7)? They operated on both ends — oppressing and deceiving the Egyptians — under God’s perfect judgment and sovereign dispensation, which justly harnesses even the wickedness of unholy men.
However, it seems implausible to assert that the same evil angels who executed these plagues also provided blessings. It can’t be argued that even in the case of Sodom, the destruction was wrought by evil angels, allowing Abraham and Lot to receive those same beings into their households, as this notion contradicts clear Scriptural evidence. It is clear that while these actions could involve both types of angels, the specifics of their doing and timing belong solely to God's wisdom. Yet, the Scriptures indicate that punishments may arise from deeds of both good and evil angels, while mere men endure trials through the instruments of good angels, a consideration not often acknowledged.
Concerning the current passage from this psalm, while we refrain from attributing extraordinary creations to evil angels, we can certainly assign to them the death of the animals, the demise of the firstborn, and especially, the obdurate hearts that refused to release God’s people (Exodus 4:21). It should be noted that this hardened stubbornness is not inflicted through manipulation, but instead arises from God's just allowance, permitting them to act within their nature as sons of disbelief (Ephesians 2:2). The intentions of these corporeal plagues, as previously mentioned, align with the psalm's sentiments of divine justice.
In conclusion, as it has been stated: “He sent upon them the fury of his indignation, indignation, and fury and tribulation, punishment through the wicked angels,” indicating a pathway forged for divine wrath (Psalms 76:50). Who possesses the ability to delve into and grasp such profound hidden meanings? God’s wrath operated through a channel of concealed justice, allowing for the Egyptians to be drawn from obscurity with the aid of malignant angels. He visibly punished those whose wickedness was apparent, while from the dominion of wicked angels, only divine grace can deliver humanity. This grace, spoken of by the Apostle, rescues us from darkness and transitions us into the kingdom of His beloved Son (Colossians 1:13), mirroring the deliverance of the Israelites from the Egyptians and their passage into a land flowing with milk and honey, symbolizing the sweetness of divine grace.