THEOSISAugustine of Hippo
The afflictions experienced by the Egyptians can be understood through allegorical interpretation, depending on one's perspective and the references made. We will attempt to undertake this very exploration, and with divine guidance, our efforts will yield greater accuracy. The psalm states, "In parables I will open my mouth; I will declare the provisions from the beginning." Hence, there are instances mentioned here that are not found in the accounts of the Egyptians, despite the detailed listing of their plagues in Exodus. While the psalm resonates with what is absent in Exodus, it serves a purpose; we can interpret these instances symbolically, recognizing that every described event carries potential figurative significance.
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This is a technique employed throughout the Scriptures, particularly in prophetic writings.
In the narrative of the plagues recounted in Exodus, the arrangement of afflictions is meticulous, yet the psalm includes phrases like, "And He gave to the mold their fruits." While it is mentioned that "He gave their cattle to the hail," the account does not state how their possessions were consumed by fire. Although hail, voices, and fiery phenomena often accompany one another, the Scriptures do not explicitly report any of these possessions being destroyed in flames. It is noted that certain soft objects, impervious to hail, were consumed by locusts—these soft objects, along with mulberry trees mentioned in the psalm, find no mention in Exodus. Hoarfrost presents a stark contrast to hail, evident on clear winter evenings when the earth is blanketed white.
What these details signify is left to the interpretation of the reader and hearer. The transformation of water into blood may be seen as a representation of a worldly understanding of causality. The dog fly symbolizes the behavior of dogs, lacking recognition of their lineage. The frog can be viewed as an expression of rampant chatter. Mold, with its quiet harm, might be understood variously as rust or black mold; it is a fitting metaphor for dangers that remain hidden, akin to self-assuredness. This destructive influence operates discreetly among fruits, akin to secret pride, which leads a person to see themselves as something more than they are (Galatians 6:3). The locusts embody the wickedness that consumes one's speech through unfaithful testimony. Hail represents injustice, which deprives another of their possessions, leading to theft and dishonor. Frost evokes guilt, symbolizing love for one's neighbor frozen by ignorance and folly, much like a chilling night. Fire, though not overtly mentioned, conflates with hail's destructive power, suggesting an embodiment of wrath, under which even violence may occur. The death of animals conveys a loss of purity. Our shared inclination towards lust reflects a similarity to animals, where temperance and virtue emerge as a means of sanctifying it. The death of the firstborn signifies a severance from the righteousness that binds humanity together.
Regardless of the varied interpretations of these symbols, the historical impact remains profound, as the Egyptians faced ten plagues, paralleling the ten commandments inscribed to guide God's people. Although we have addressed this correlation previously, it suffices to note that all ten plagues are acknowledged in the psalm, albeit not in the same sequence. In place of the three plagues found in Exodus and missing here—lice, boils, and darkness—three others are referenced that do not appear in Exodus: mold, hoarfrost, and fire, which were the result of the One who bestowed their possessions, even if not documented in that specific context.
It has been elucidated that God permitted these events through the agency of evil angels in this corrupt world, akin to Egypt and the region of Tanis. Here, humility is required until the advent of a world where we might rise from our disgrace. The term "Egypt" in Hebrew embodies darkness or sorrow, and Tanis implies a humble calling. As for the evil angels, the psalm acknowledges their role in administering plagues, asserting that "He sent upon them chastisement through evil angels." We recognize that the adversary and his followers are destined for eternal flames, a truth known to all believers. Yet, punishment does arise from the Lord through them, directed at those deemed deserving. To many, this bears difficulty, especially when pondering the perfect justice of God that utilizes even malicious forces. For did He not create these beings? While He did not bring forth evil, He employs them righteously, just as unjust individuals misuse His good creations. Thus, God utilizes evil angels, not solely to discipline wicked individuals—such as King Ahab, who was misled by a spirit of falsehood at God's behest (1 Kings 22:20)—but also to test and reveal the virtue in the faithful, as exemplified in Job’s trials.
Regarding the physical elements of this world, I believe both benevolent and malevolent angels may wield them according to their respective powers, much like humans, good and evil alike, manipulate these elements as their frailty allows. We utilize earth, water, air, and fire not only for sustenance but also in countless whimsical and artful applications. Countless inventions are derived from these elements through the pursuit of knowledge. Angels have far greater authority over these elements than humans, although divine will determines the extent of this authority. Even within such contexts, our actions are not wholly unconstrained. The biblical account reveals that the devil could even unleash fire from the heavens, wreaking havoc upon Job’s livestock (Job 1:16), a reality that would otherwise be unimaginable without scriptural validation. Yet Job, a righteous man endowed by God, does not claim, "The Lord gave, the devil took," but rather, "The Lord gave; the Lord took away" (Job 1:21), understanding that all that transpires, even through the devil's action, aligns with divine permission. Thus, he revealed the impotence of the devil's evil when recognized as merely an instrument of God’s trial.
He regards the sons of disbelief as His servants, akin to how humans manage their livestock, limiting their engagement to what God’s just judgment allows. There is a distinction between being restrained from acting as one desires due to greater power and being given authority over those who are foreign to them. As one may control their animals if no greater force intervenes, so too the powers at play here reflect a complex interplay of control. Should we propose that through evil angels God enacted these plagues upon the Egyptians, we might likewise conclude that water was transformed into blood and frogs conjured through evil means, paralleling the actions of Pharaoh's magicians (Ex. 8:7). It suggests that malevolent angels exerted influence from both sides—persecuting and deceiving them as deemed necessary by God’s righteous judgment, which can employ even the misdeeds of the wicked for a greater purpose.
Yet, I hesitate to assert this. Why could Pharaoh's magicians not replicate the creation of lice? (Ex. 8:18-19) Perhaps it was simply that these wicked angels were restrained from doing so. The reasons may lie beyond our comprehension. Suppose we were to conclude that God executed these deeds through evil angels because punishment rather than blessing was invoked; we would then be compelled to believe that even Sodom's destruction arose from malign influences with whom Abraham and Lot, contrary to Scripture, would have seen fit to associate. Although all actions may stem from either righteous or wicked angels, we remain ignorant of what to enact and when, yet it is not hidden from Him who acts or dictates His revelations.
Indeed, since we find scriptural support indicating that both good and evil angels can inflict penalties—in the case of the Sodomites and Nubians alike—it seems improbable that mere humans would be subjected to corporeal trials by good angels alone. In considering the psalm's discourse, it is unlikely we can attribute what transcends mere creatures to evil angels, yet we can undoubtedly ascribe to them the death of livestock, the demise of the firstborn, and notably, the obstinacy that prevented the liberation of God's people (Ex. 4:21). This lawless stubbornness attributed to God does not signify His active instigation but rather reflects His allowance for the sons of disbelief to pursue their inclinations as His just decree permits (Eph. 2:2).
Despite the references to these moral failings, which are illustrated through physical suffering, it is fitting to conclude that these were imposed by evil angels on those who yielded to them, as a consequence of divine justice. It aligns with biblical affirmations that God relinquished them to the desires of their hearts, leading them to commit acts of iniquity, and this does not imply that evil angels rejoiced in this, for human arrogance rightly limits the scope of grace to those not otherwise spared. Who is truly equipped to analyze such matters? (2 Cor. 2:16) Thus, we observe, “He sent upon them the fury of His indignation, wrath, and tribulation, punishment through wicked angels;” as the psalm further articulates, “the way He made for the path of His wrath” (Psalms 76:50). Who possesses the insight to fathom and apprehend the meaning concealed in such profound matters? The path of God's wrath serves as a means of executing justice against the wickedness of the Egyptians while simultaneously paving a route out as if drawn from concealment, even by the agency of evil angels. For evident transgressions, His judgments are manifestly just against those most guilty. Ultimately, only divine grace can liberate humanity from the grasp of wicked angels, as the Apostle proclaims, “He delivered us from the power of darkness and translated us into the kingdom of His beloved Son” (Col. 1:13)—reflecting the nature of divine deliverance from the Egyptians and transition into a land flowing with milk and honey, which symbolizes the essence of grace.