THEOSISAugustine of Hippo
The afflictions that befell the Egyptians can be understood through a figurative lens, influenced by how we choose to interpret and relate them to their broader significance. We will strive to provide clarity in interpretation, relying on divine guidance to enhance our understanding. This is prompted by the words of the Psalm that declare, "In parables I will open my mouth; I will declare the provisions from the beginning." Therefore, some elements discussed here may not be explicitly recorded as having occurred to the Egyptians, even though their plagues are meticulously enumerated in Exodus.
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This implies that even if certain occurrences are absent from that account, mentioning them in the Psalm is not without purpose, and we should comprehend that everything described serves a deeper, figurative significance. The Scripture frequently adopts similar approaches in prophetic passages.
In the account of the Egyptians’ plagues in Exodus, where a systematic presentation of their suffering is provided, we do not find the phrase from this Psalm, "And he gave to the mould their fruits." While the destruction of their livestock by hail is documented (Exodus 9:25), the burning of their possessions is not mentioned. Although hail is often accompanied by sound and flame, the text does not state that anything was destroyed by fire. It is noted that delicate items, which were not harmed by hail, were later consumed by locusts. The references to "mould" and "hoarfrost" in this context are absent from Exodus, highlighting the distinction between hoarfrost and hail; hoarfrost appears as a white layer on clear winter nights.
The interpretations of these symbols and events are open to the reader’s discernment. For instance, the transformation of water into blood may symbolize a worldly perspective on causes. The dog fly could represent a certain indifference reminiscent of dogs that fail to recognize their parents at birth. The frog may embody excessive chatter, while mould silently signifies deterioration—some may see it as rust, others as a form of decay. What can illustrate evil more aptly than that which is least visible, akin to a misguided self-assurance? This malevolent influence operates covertly among the fruitful, similar to how hidden pride can deceive a person, as stated in Galatians 6:3. Locusts can be likened to sinful words that damage one’s integrity through deceit. Hail represents the act of unjustly seizing others’ possessions, leading to theft and robbery, where the thief is also robbed by his own malevolence. Frost might signify the chilling of love for one’s neighbor due to foolishness, akin to the coldness of night. Fire, though not explicitly mentioned, likely refers to the calamities tied to the hail; the phrase "He gave their possessions to fire" alludes to something perished, which I interpret as symbolic of wrath that can lead to severe moral failings, such as murder. The death of livestock speaks to the loss of one’s purity, while the death of the firstborn signifies a severance from the justice that binds humanity together.
Regardless of the figurative meanings one may assign to these events, the striking fact remains: the Egyptians faced suffering through ten plagues, and simultaneously God inscribed ten commandments on tablets to govern His people. While we have discussed how these two sets of tens may be compared elsewhere, we can observe that the Psalm references these plagues, even if not listed in the same order. Specifically, where Exodus omits lice, boils, and darkness, the Psalm recalls mould, hoarfrost, and fire—in a context not described there.
It is essential to note that, in God's judgment, all these events occurred through the agency of evil spirits in this fallen world, suggesting humility till we reach that future domain where we might be exalted from our current lowliness. The term Egypt, in Hebrew, connotes darkness or sorrow, and Tanis implies a humble commandment. The Psalm also emphasizes the role of evil angels, stating, "He sent upon them chastisement through the evil angels." It is understood that although the devil and his minions are prepared for eternal punishment, the Lord can enact justice through them upon those deemed deserving. The difficulty some might have in reconciling this is rooted in understanding how God can employ these evil instruments for the purpose of justice. After all, did He not create them? While they were not designed for evil, God sovereignly utilizes their existence for good reasons.
God employs evil angels, not only to punish the wicked—as demonstrated with King Ahab, whom God allowed to be deceived by a lying spirit for the purpose of judgment—but also to examine and reveal the righteousness of those who are faithful, as exemplified in the story of Job. In regard to the material world, I believe both good and evil angels administer creation according to the power bestowed upon them, much like humans utilize elemental resources in various ways. Earth, water, air, and fire serve not only basic needs but also engage in elaborate and artistic endeavors. Angels possess greater authority over these elements, subject to God's will and providence. Even if angels cannot act contrary to divine intention, they operate within the bounds established by the Almighty.
The text of Scripture reveals that the devil could unleash fire from the heavens, consuming Job's livestock (Job 1:16). Yet Job, in his righteousness, recognizes God’s hand in these events, stating, "The Lord gave, the Lord has taken away" (Job 1:21). He comprehended that even the devil's actions were orchestrated under God's sovereign counsel. Thus, God interacts with the disobedient as one would with livestock, but only within the limits of divine judgment.
If indeed God wielded evil angels to inflict these plagues upon the Egyptians, would we then claim that water was turned to blood due to their influence, or that the frogs were summoned through them, as Pharaoh’s magicians managed to do (Exodus 8:7)? It raises the question of whether both roles of these angels exist—bringing suffering while also leading the false and deceptive. I hesitate to assert such notions, as Pharaoh's magicians were unable to produce lice (Exodus 8:18-19), suggesting their powers were curtailed.
It would be inaccurate to claim that God's measures of punishment come solely through malice or wrongdoing, leading to the belief that even Sodom's destruction might have been enacted through evil angels. The intended purpose of angels—both good and evil—remains veiled from our full understanding, yet cannot escape the sovereign plan of God. The dynamics of punishment and testing through angels do show us that, while some may be led astray, the faithful ought not to be disregarded.
Returning to the matters at hand, we cannot justly attribute marvels of creation to the evil angels, even while acknowledging the plagues—namely, the deaths of animals and firstborns, alongside the obstinacy that prevented the release of God’s people (Exodus 4:21). God's jurisdiction does not lead to insidious persuasion, rather it permits what He deems just among those who lack faith. The evil dispositions represented by the plagues are characterized vividly as His righteous judgment against those who yield to them. As such, God's wrath serves to punish the horrific acts of the Egyptians with hidden justice, yet He also orchestrates their eventual extraction as if pulled from obscurity by malevolent spirits. The manifestations of their villainy received prompt and unmistakable punishment.
To escape this evil influence, nothing is more potent than God's grace, as proclaimed by the Apostle who assures us of rescue from the darkness, transitioning us into the kingdom of His beloved Son (Colossians 1:13). This analogy resonates profoundly as we compare the liberation of the Israelites from the Egyptians with the journey toward the land flowing with milk and honey, symbolizing the sweetness of divine grace.