THEOSISAugustine of Hippo
The sufferings experienced by the Egyptians can be interpreted allegorically, depending on one's perspective and the references being made. We will strive to undertake this task, relying on divine assistance for greater clarity. The psalm articulates, “In parables I will open my mouth, I will declare the provisions from the beginning.” This is why certain aspects are mentioned in the psalm that do not appear in the accounts of the Egyptians’ afflictions detailed in Exodus, where all their plagues are meticulously laid out in sequence. Although not every incident is recorded there, it is neither unimportant nor unnecessary to highlight what is found in the psalm, for it invites a figurative interpretation, revealing that what occurred was significant beyond mere events.
Read more (1443 words)
The Scriptures demonstrate this principle in many prophetic passages.
In mentioning the plagues inflicted upon the Egyptians in Exodus, the text outlines the various afflictions in detail, yet we find references in the psalm, such as “And he gave to the mould their fruits,” that do not appear in Exodus. The passage refers to God giving their livestock to hail, and adds that their possessions were consumed by fire. While Exodus notes the destruction wrought by hail (Exodus 9:25), it does not elucidate how their goods were burned. Though hail often accompanies voices and fire, it is not recorded that property was actually set ablaze. Furthermore, it states that items that could not be harmed by hail were unharmed by extreme forces, but were later consumed by locusts. References to mulberry trees with hoarfrost are absent from Exodus, emphasizing that hoarfrost differs significantly from hail, as the ground may be covered in frost on clear winter nights.
The meanings behind these reflections can be pondered by the interpreter, while readers and listeners can exercise discernment. The water turned into blood may symbolize a carnal perspective on causality. The dog fly can represent the disloyalty often seen in behavior, such as the neglect shown by young dogs towards their mothers. The frog can signify an incessantly talkative mindset, while mould symbolizes concealed harm, which some see as rust and others as black mould. There exists no better comparison for such hidden vices than the notion of false self-confidence, where one believes himself to be significant, despite being nothing (Galatians 6:3). The locusts illustrate wickedness that betrays the truth, manifesting in dishonest testimony. Hail signifies injustice, leading to theft and pillaging, where the thief becomes ensnared in his own malevolence. Frost stands for guilt, which freezes genuine love for one’s neighbor, akin to the coldness of night. The fire, though not directly referenced here, is implied in the destructive hail, with “He gave their possessions to fire” indicating that something was consumed that signifies the wildness of wrath, whereby even the murder of a human may occur. The death of animals could represent the loss of purity. Our shared instincts with animals regarding procreation highlight the virtue inherent in chastity, which reigns over desire and organizes it justly.
The death of the firstborn signifies a severance from the justice that unites humanity. Regardless of the figurative meanings of these occurrences, it is poignant to consider that the Egyptians suffered through ten plagues, paralleled by the Ten Commandments given to govern God’s people. While we have discussed these correlations previously, it is sufficient to note that here, the ten plagues, though not in the same sequence, are mentioned. The three plagues absent from the psalm (lice, boils, darkness) are exchanged for three others present in the psalm (mould, hoarfrost, fire).
It must be acknowledged that God ordained these events through the agency of malevolent angels in this fallen world, likened to our existence in Egypt and the plain of Tanis, where humility is required until the coming age grants us elevation from our current state. In Hebrew, Egypt signifies darkness or sorrow, while Tanis represents a humble command. The psalm incorporates the notion of divine chastisement dispensed through these evil angels, acknowledging their role in inflicting punishment.
The wickedness of the devil and his angels, for whom eternal fire is reserved, is recognized by believers, yet the Lord allows punishment through those He deems deserving. This understanding may be challenging for those who overlook how God’s perfect justice incorporates even the wicked to fulfill His purposes. For did He not create all things, including the angels? Although He did not fashion them as evil, He utilizes their actions because of His inherent goodness, justice, and sovereignty—unlike wrongful men who abuse His creations.
God employs evil angels not only to punish the wicked, as seen with alluded figures in the psalm, including King Ahab, whom a spirit of falsehood led to ruin (1 Kings 22:20), but also to test and demonstrate the righteousness of the faithful, exemplified in the account of Job. The material elements may be manipulated by both good and evil angels, according to their allotted authority, just as humans exercise agency within the bounds of their weakness. These entities employ earth, water, air, and fire not only in fundamental needs but also for more intricate and inventive pursuits, resulting in countless creations through human ingenuity.
Angels share a broader dominion over these elements, though their good manifestations surpass the evil when aligned with God's sovereign will. Yet, even in the exercise of that power, human limits remain. The Scriptures reveal that the devil caused fire to rain down from heaven, devastating the righteous Job’s livestock with a ferocity that would shock the faithful (Job 1:16). Job, rooted in righteousness, recognized divine sovereignty, proclaiming, “The Lord gave, and the Lord has taken away” (Job 1:21). He understood that even actions the devil might undertake depended ultimately on the counsel of God, exposing the futility of the adversary's schemes.
The Lord regards the sons of disbelief as His servants, alike to how men manage their livestock, but only within the constraints of divine justice. A distinction exists between the restriction of divine authority over even inclinations and the granting of power over the ignorant. A man retains full control of his animal unless another powerful force restricts or redirects him. If God worked through evil angels to bring the plagues upon the Egyptians, it would be improper to claim that all that transpired—such as the transformation of water into blood or the multiplication of frogs—arose from these malignant beings, as Pharaoh's magicians mimicked these signs through their sorcery (Ex. 8:7), illustrating how both evil angels operate in parallel ways; one afflicting and the other misleading, orchestrated by the judgment of the all-knowing and righteous Lord who can justly employ even wickedness.
It would be inappropriate to assert that these mystical manifestations were entirely orchestrated by evil angels. Pharaoh's magicians notably could not create lice (Ex. 8:18-19), highlighting that even evil angels’ actions are bound by divine limitations. It invites a reflection beyond our grasp—perhaps the intention remains concealed from human comprehension. If we suggest God utilized evil angels due to punishment rather than favor, it would misalign with scriptural truths, as God's corrective actions do not arise from the same forces attributed to curses.
While the Scriptures suggest that men suffered through both good and evil angels, discerning the timing and manner of these interactions remains elusive; yet, God is never absent in His omnipotence. Still, as the Sacred Texts suggest, the chastisement could come through good or evil angels, as when the Sodomites faced judgment through heavenly forces, while the Egyptians suffered through the agency of malevolent spirits.
Ultimately, though we cannot attribute the creation or transformation of living beings to evil angels, we can accurately assign the responsibility for the death of livestock and the firstborn, as well as the hardness of heart exhibited by those unwilling to release God’s people (Ex. 4:21). When the Scripture indicates that God permitted this defiant obstinacy, it does not imply divine suggestion or compulsion, but rather a relinquishment of their own hearts to wicked desires as permitted by God’s sovereign will (Eph. 2:2).
The physical afflictions signify the deeper moral struggles, validating the psalm’s claim that “In parables I will open my mouth,” as it is reasonable to understand these tendencies as evil disposition manifested through individuals who succumb to divine justice. The apostle’s words reveal that God permits the lusts of wicked hearts to act in ways that lead to unrighteous deeds, yet this suggests the evil angels reside within those whose human pride remains unrestrained, save for the grace that redeems.
Thus, we witness the assertion that He sent upon them the fury of His wrath; fury, indignation, and turmoil are expressed through wicked angels, as the psalm states, creating pathways reflective of divine retribution (Psalms 76:50). Who among us possesses the insight to grasp the profound significance hidden within this? Through God’s unfathomable justice, the afflictions of the Egyptians were met with judgment, and their removal was facilitated by evil angels. In clear cases of wrongdoing, God manifested His punishment, targeting those who openly transgressed.
From the grip of evil angels, nothing liberates humanity but the grace of God, as proclaimed by the apostle who described how He rescued us from darkness, transferring us into the kingdom of His beloved Son (Col. 1:13). This is indicative of the works wrought during liberation from the Egyptians, ushered into the Promised Land, illustrated by a land encompassed by sweetness and abundance—symbolizing the generous grace of God.