THEOSISAugustine of Hippo
The various afflictions faced by the Egyptians can be interpreted allegorically, depending on one's understanding and the connections made with the subjects in question. We will endeavor to do this as accurately as possible, relying on divine guidance. This task is prompted by the words of the Psalm, which declare, "In parables I will open my mouth; I will declare the provisions from the beginning." Consequently, there are elements mentioned here that we do not find recorded as having directly afflicted the Egyptians, despite the detailed account of their plagues in Exodus. While we recognize that what is omitted from Exodus may not be pointless to mention in the Psalm, it gives us room to interpret these references figuratively.
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We can see that all that evidently occurred was conveyed with some symbolic purpose, as the Scriptures do similarly throughout prophetic writings.
In the account of the Egyptians' plagues within Exodus, great care is taken to organize the afflictions they suffered, yet we do not find a mention of "And he gave to the mould their fruits" in that text. The statement "He gave their cattle to the hail" indeed is found in Exodus, as is the death of the livestock from hail (Exodus 9:25); however, the destruction of their goods by fire is absent. Although hail is often accompanied by thunder and fire, pertinent to the overall calamity, the text does not specify that anything was committed to flames. Ultimately, it is noted that softer objects, which hail could not damage, escaped injury, only to be consumed by locusts. Additionally, references to mulberry trees covered with hoarfrost do not appear in Exodus. Hoarfrost and hail are fundamentally different phenomena; hoarfrost, appearing on clear winter nights, gives the ground a white coat.
The significance of these matters is best left to interpreters and for readers to understand with discernment. The transformation of water into blood may symbolize a physical perspective on causes. The dog fly could represent a behavior akin to that of pups who do not recognize their own parents shortly after birth. The frog symbolizes excessive chatter, while the mould refers to a hidden detriment—sometimes seen as rust or black mould. What vice could be more aptly compared to that which is most obscure, such as overweening self-confidence? This insidious nature operates quietly, much like concealed pride that pervades when one believes himself to be important, though he is nothing (Galatians 6:3). Locusts illustrate the malice that speaks ill, denoting unfaithful testimony. Hail conveys iniquity and the stripping away of another's possessions, leading to theft, robbery, and plunder, as even the robber is ultimately ensnared by his own malicious intent. Frost represents guilt, wherein one’s love for his neighbor becomes frozen in the darkness of folly, echoing the chill of night. While fire is not explicitly mentioned, it could be linked to the tempestuous hail, as suggested by “He gave their possessions to fire,” implying something was burned, possibly pointing to the wildness of wrath capable of prompting even murder. The animal deaths perhaps signify a loss of purity or chastity, which is often challenged by base desires akin to those shared with animals. Thus, the virtue of chastity directs and tempers these natural urges.
The demise of the firstborn symbolizes a severance from the very justice through which man connects with others. Regardless of what other interpretations might arise from these signs, or if they be understood differently, one cannot overlook the profound fact that the Egyptians endured ten plagues, while simultaneously, the ten commandments were inscribed on tablets to govern God’s people. We have detailed this comparison previously; thus, we need not overburden our exposition of this Psalm with it. Notably, although not sequentially presented, the ten plagues are mentioned here: instead of noting lice, boils, and darkness, which are recorded in Exodus but absent here, the text recalls mould, hoarfrost, and fire. This shift implies that another agent, not explicitly named, was behind their affliction.
It is evident that, in divine judgment, these calamities were brought upon the Egyptians through the agency of malevolent spirits in this fallen world, akin to Egypt, which signifies sorrow or darkness in Hebrew, and Tanis, denoting a humble commandment. Moreover, the mention of evil spirits in this Psalm indicates the plagues they caused, highlighting their role in divine chastisement. Although believers understand that eternal fire has been prepared for the devil and his angels, they recognize that the Lord allows punishments to be administered through them to those He deems deserving. This reality may seem harsh to those reluctant to appreciate how God’s perfect justice can use even evil for good. After all, He created all beings, and while they were not made inherently malevolent, they are employed by Him, who is just in all His dealings, unlike wicked men who often abuse good creation.
Accordingly, just as God may use evil spirits to chastise wrongdoers—like King Ahab, who was misled by a lying spirit according to the will of God (1 Kings 22:20)—He also utilizes them to test and reveal the righteousness of the faithful, as seen in Job's trials. The visible elements can be wielded by both good and evil spirits, reflecting the capabilities allotted to each. As humans utilize earth, water, air, and fire not just for sustenance, but also for countless purposes, so do angels employ these elements more powerfully, yet always within the constraints of God's will and providence.
While it is recorded in Scripture that the devil could indeed call down fire from heaven to consume Job's livestock (Job 1:16), Job himself attributed both the giving and taking of all things to the Lord (Job 1:21), fully aware that whatever the adversary might do, it was ultimately under God’s sovereign decree. In the case of the Egyptians, if it were through evil angels that God unleashed these plagues, could we assert that water was also turned to blood or that frogs were created by these same errant spirits, similar to the illusions performed by Pharaoh's magicians (Exodus 8:7)? Such supposition tempts us to think of how wicked spirits functioned on both fronts—oppressing and deceiving—by divine design, for surely the Almighty justly employs even the malevolent for His purposes.
However, it seems inappropriate to state that this transformation was merely wrought by evil angels alone. Why were Pharaoh's sorcerers unable to replicate the creation of lice? Perhaps it was because even those malevolent forces were restrained by divine authority; or more accurately, the precise reasoning remains concealed beyond our grasp. If we were to speculate that God acted through wicked spirits solely to administer punishment, implying a punitive nature devoid of blessings, we could erroneously conclude that Sodom's destruction was also executed by evil angels, contradicting Scriptural clarity regarding the nature of divine justice.
It is manifest that both good and evil celestial beings may mediate God's actions towards humanity; however, discerning the specifics of these interactions is elusive. The Word of God gives us glimpses, yet only to the degree He wishes to unveil the mysteries of His providence. With reference to the realities mentioned in this Psalm, while attributing creative works to evil spirits may be inadvisable, it is abundantly clear that they are implicated in the spiritual decay of obstinate hearts, leading to the death of livestock and the firstborn, ultimately revealing the hard-heartedness that prevents the Israelites' liberation (Exodus 4:21).
Herein, when we discuss the provocation of such woeful stubbornness by God, it must be understood that it is not through direct influence but through divine permission—a relinquishing of control over the hearts of disbelievers (Ephesians 2:2). The bodily afflictions mentioned symbolize deeper spiritual maladies that those yielding to such spirits endure as a consequence of divine justice. It is indeed fitting to suggest that through wicked spirits, these ailments manifested among those who allowed themselves to be subjugated. The truth of the apostle's assertion—that God allowed them to indulge in the desires of their hearts leading to disgraceful acts—rings true. This reflects a state of human arrogance, sanctioned by divine justice, except for those who are preserved by grace. Thus, in considering the provision of the Lord’s wrath, one contemplates how it serves both to punish the evident wickedness of the Egyptians and to bring forth hidden justice, guiding them to confront their transgressions through the agency of evil spirits.
In confronting the grip of wickedness, only the grace of God can liberate mankind, as the apostle references, delivering us from the power of darkness and into the kingdom of His Son (Colossians 1:13), symbolically illustrating what it means to be freed from Egypt and brought into a land characterized by the abundance of grace.