THEOSISAugustine of Hippo
The various afflictions suffered by the Egyptians can be interpreted allegorically, based on one's understanding and comparison to the matters they represent. We will also strive to interpret them rightly, aided by divine insight. This intention is inspired by the words of the psalm, which declare, “In parables I will open my mouth; I will declare the provisions from the beginning.” Therefore, some aspects mentioned here may not be found in the biblical account of the Egyptians, even though their plagues are meticulously chronicled in the book of Exodus. Hence, while the psalm may reference elements not detailed in Exodus, we can interpret these allusions figuratively.
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It is important to recognize that everything described, which indeed occurred, is imbued with deeper symbolic significance. The Scriptures often employ this method in prophetic literature.
For instance, in Exodus, the account of the Egyptians' plagues is specific and orderly, yet the psalm includes phrases like, “And he gave to the mold their fruits.” While the Scripture notes the destruction of their livestock by hail (Exodus 9:25), it does not mention the burning of their goods. Even though hail often accompanies thunder and fire, it is not explicitly stated that anything was burned. Furthermore, it is noted that delicate objects, which could withstand hail, remained untouched, only to be consumed later by locusts. The psalm references details such as mulberry trees affected by frost, which are not included in Exodus. It is worth noting that frost, which coats the ground during clear winter nights, differs from hail.
As for these interpretations, let each reader and interpreter exercise discernment. The water turned to blood symbolizes a superficial understanding of the causes of events. The dog fly represents the mindless nature of dogs, who fail to recognize their owners at birth. The frog illustrates excessive chatter, while mold signifies hidden harm—some equate it with rust, others with black mold—representing subtle vices, like unwarranted self-confidence. Such secret pride can resemble the unrecognized conceit of an individual who believes himself to be something when he is nothing (Galatians 6:3). The locusts embody misdeeds that injure through false testimony, and hail mirrors moral failure resulting in the loss of possessions. Frost indicates guilt, where a person's love for others is frozen by foolishness, akin to the chill of night. While fire may not be directly mentioned here, it is suggested in the phrase “He gave their possessions to fire,” possibly representing the devastation wrought by wrath, whereby even the shedding of blood can occur.
The death of livestock symbolizes a loss of purity, akin to the instincts common to animals regarding procreation. Chastity serves to tame and order such instincts. The demise of the firstborn illustrates a severance from the justice that connects humanity. Despite the various figurative interpretations, one cannot overlook the significant fact that the Egyptians endured ten plagues, paralleling the ten commandments given to guide God’s people. Although we have previously discussed this comparison, there is no need to elaborate further in this exposition, except to note that the ten plagues are recognized here, albeit not in the identical sequence as in Exodus. Instead of the three plagues omitted from the psalm—lice, boils, and darkness—the psalm introduces three new ones: mold, frost, and fire, granted to those who were subjected to them as per divine decree.
It has been well established that these calamities befell the Egyptians through the agency of malevolent spirits in this sinful world, much like those in Egypt and Tanis, which signify humility before receiving spiritual elevation. In the Hebrew, "Egypt" denotes darkness or sorrow, while "Tanis" can be understood as humble obedience. The psalm mentions the evil spirits associated with these plagues, stating, “He sent upon them chastisement through the evil angels.” No believer is unaware that eternal fire awaits the devil and his angels; however, it is believed that the Lord God can deliver punishment through them, justly directed at those deserving of it. Such punishment may challenge the understanding of those who fail to grasp how God’s perfect justice can utilize even malevolent forces, for He is the Creator of all, and while He did not create evil, He uses it in accordance with His goodness.
Thus, God employs evil angels not only to punish the wicked, as with those referenced in the psalm or King Ahab, who was misled by a spirit of falsehood by the will of God (1 Kings 22:20), but also to test and reveal the righteousness of the good, as with Job. As for the physical realities of the material world, angels, both good and evil, may wield them according to their given power, just as humans do based on their limitations. The elements of earth, water, air, and fire are engaged not solely for sustenance but also for numerous diverse and imaginative purposes. Many contraptions are devised from these elements through scientific application, and angels possess far greater control over them than humans—though ultimately under God’s will and providence. Even the devil can, at times, unleash fire from heaven to scorch the property of the faithful, as described in Job 1:16. Job, understanding divine sovereignty over all, acknowledges, “The Lord gave, and the Lord has taken away” (Job 1:21), recognizing that even the adversities inflicted by the devil only come at the behest of the Lord.
When the Lord restricts the power of the devil, his authority is limited in how he interacts with those whom he considers his own. Conversely, he has full freedom to act against strangers, which reflects the reality of divine governance. If it were true that God employed evil angels to afflict the Egyptians, would we not also assume they could cause water to turn to blood or instigate frogs, similar to Pharaoh's magicians (Exodus 8:7)? Would this not mean that dreadful spirits alternately assaulted and deceived them, all under God's righteous judgment? It is unwise to assert such definitively because Pharaoh’s magicians failed to produce lice (Exodus 8:18-19), perhaps indicating that even wicked spirits had their limitations. It is possible that the true reasoning lies beyond our comprehension.
Should we conclude that God executed judgments through malevolent angels due to his choice of punishments over blessings, this would imply that even calamities in Sodom arose from evil spirits, contradicting clear Scriptural accounts. Nonetheless, it is evident that God may execute judgment through both good and evil angels. The timing and nature of these actions are beyond our understanding but known to the Almighty. The Scriptures leave room for interpretation regarding the role of both good and evil angels in the punishments and tests of men. In this context, it's plausible that evil spirits could be implicated in the hardening of Pharaoh’s heart or the death of livestock and firstborn (Exodus 4:21).
Although God’s allowance for their stubbornness does not stem from incitement but from permitting their obstinate nature, it aligns with the notion that divine justice permits certain dispositions to flourish. As the Apostle teaches, God sometimes gives individuals over to the desires of their hearts, permitting a just subjugation of human pride among those not sheltered by grace. In light of God’s wrath against the Egyptians, it is clear that they were subjected to appropriate punishment enfolded in divine justice. Ultimately, only God’s grace can liberate humanity from the grip of evil, much as the Apostle affirms that God “delivered us from the power of darkness and transferred us to the kingdom of His beloved Son” (Colossians 1:13). In this way, one sees the realm of the Egyptians falling away as they were carried into the promise of a land flowing with milk and honey, signifying the sweetness of grace.