Psalm 78 (77):50Meaning & Commentary from the Church Fathers

This method of interpretation is mirrored throughout Scripture, particularly in prophetic texts.

In Exodus, where the order of the plagues is neatly detailed, the scripture does not include the mention of “And he gave to the mold their fruits.” For instance, while it notes, “He gave their cattle to the hail," and includes details about livestock killed by hail (Exodus 9:25), it lacks an account of their goods being consumed by fire. Although thunderous voices and fire often accompany hail, the scriptures do not describe any goods being lost to flames. Additionally, it notes that those objects impervious to hail “were not struck,” leading to their destruction by locusts. These specific details, like the mulberry trees characterized by frost, also do not appear in Exodus. Frost distinctly differs from hail, as it blankets the earth with a white sheen on clear winter nights.

Readers and interpreters may deduce the significance behind these interpretations as they see fit. The transformation of water into blood serves as a metaphor for a fleshly understanding of the causes of existence. The dog fly reflects the actions of those who do not recognize their origins. Frogs symbolize incessant chatter, while mold causes concealed harm, with some identifying it as rust and others as black mold. There is perhaps no vice more aptly compared to that which is subtle, fostering pride and self-importance when one believes themselves to be significant (Galatians 6:3). The locusts represent the malicious words that wound, while hail captures the essence of wrongdoing that results in the loss of property, likening theft and plunder to the moral decay of the thief. Frost symbolizes guilt, where love for one’s neighbor becomes dormant in the shadow of ignorance, akin to the chill of night. The absence of fire in this account suggests it relates to the hail of thunderclouds, given that “He gave their possessions to fire,” which implies a burning caused not by perfect fires but by wrath that may lead to acts akin to murder.

The death of animals could signify a loss of purity, paralleling the animalistic desires that link humans to them. Thus, controlling these passions reflects the virtue of chastity. The death of the firstborn might represent a severance from the very justice that binds humanity together. Regardless of the exact allegorical implications, it is astounding that the Egyptians were afflicted by ten plagues while the ten commandments were inscribed on tablets to govern God's people. Any parallels need not be reiterated excessively here; nonetheless, the ten plagues are recounted, with three absent from this psalm—lice, boils, and darkness—while the psalm introduces three additional plagues—mold, frost, and fire—by the one granting ownership, whose execution is documented elsewhere.

It has been sufficiently articulated that, in the divine judgment, these events were brought upon them by evil angels in a world steeped in wickedness, as if Egypt itself signifies darkness and sorrow, and Tanis suggests a humble commandment. Regarding the evil angels, this psalm addresses the plagues without glossing over their implications: “He sent upon them chastisement through the evil angels.” While believers acknowledge the devil and his angels are designated for eternal fire, it is God who sends judgments through them to those deemed deserving of punishment. This reality can be troubling, particularly for those less inclined to understand that God's perfect justice can derive good from even the most malevolent entities. For He is their creator but did not bring them into being with malice; rather, He utilizes them according to His goodness, wisdom, and righteousness—much as unrighteous men misuse His intentions.

Thus, God employs evil angels not solely to punish the wicked but also to test the righteous, as demonstrated in Job's trials. The earthly elements serve a dual purpose under both good and evil influences, consistent with the powers granted to each. Just as humanity exploits these elements for sustenance and other endeavors, angels wield a greater dominion, though their jurisdiction remains in accordance with God's will. Even the Scriptures reveal the devil could unleash fire from heaven with catastrophic force upon Job's livestock (Job 1:16), a fact none of the faithful would dare attribute to the devil without the biblical record. Job, steadfast in his faith and righteous by God's grace, recognized that it was ultimately not the devil’s doing, but God’s allowance, identifying that his trials were permitted by divine counsel while holding fast to the truth of his Lord.

Thus, God engages with the disbelieving as one would with their own livestock, as far as divine judgment permits. The distinction lies in whether His authority is limited by a greater power or unrestricted over those He does not recognize as His own. In the first scenario, it is a constraint on authority; in the latter, it is an acknowledgment of power that did not previously exist.

If we were to suppose that the plagues inflicted upon the Egyptians were wrought through evil angels, we must hesitate to claim that water was turned into blood through these same agents or that frogs were generated through them, as Pharaoh’s magicians claimed to do (Ex. 8:7). Were the wicked angels not on an equal footing, working both to afflict and to mislead in accordance with the just verdict of the supremely Righteous God, who rightly wields even the wickedness of unholy people? Such an assertion feels perilous. Pharaoh's wise men, could they produce lice? (Ex. 8:18-19) Their inability suggests restrictions placed upon the vile angels. Alternatively, the reasons may lie deeper than our comprehension permits. Assuming these events were executed by evil angels, it would imply that God enacted punishments rather than blessings through these merciless agents. This logic suggests that Sodom met its downfall by evil angels, which could lead us to bizarre conclusions about Abraham and Lot receiving those same evil angels beneath their roofs, contravening clear scriptural assurances.

What is ascribed to these instances can occur through angels of both types. Timing and implementation elude our understanding, but they do not escape the One who orchestrates all things. The Scriptures allow for interpretations whereby both good and evil angels inflict punishments on wicked humans; as evidenced in the case of the Sodomites versus the Egyptians. It does not seem appropriate to suggest that common men could be tested through good angels in the manner evoked here.

Concerning the ongoing discussion of this psalm, if we are reluctant to attribute miraculous creations to the evil angels, we can certainly ascribe to them the plagues of death wrought upon livestock, the firstborn, and the affliction of hard hearts that refuse to liberate the people of God (Ex. 4:21). When asserting God’s role in this monstrous obstinacy, we recognize that it is not suggestive or compulsive, but rather stems from God allowing those who stubbornly disbelieve to act upon their desires in the manner justice permits (Eph. 2:2).

Moreover, understanding these nefarious dispositions as highlighted in the afflicting sores and plagues underscores that through the divine orders, evil angels may play a role in those who submit to divine judgment. The Apostle notes that God gave them over to the desires of their hearts, leading to unwarranted behaviors; hence, the presence of evil angels does not imply their joy in wickedness, but rather the just subjugation of human pride in all except those saved by grace. Who, after all, is sufficient for such understanding? (2 Corinthians 2:16) Thus, as the psalm indicates, God has sent upon them the fury of His wrath, punishment through wicked angels, as He chose the path for His righteous anger (Psalms 76:50). Who possesses the capacity to uncover and comprehend the profound mysteries nestled within such depths?

The path of God's wrath was employed to mete out justice to the Egyptians' corruption, yet simultaneously, a way was created for them to emerge from hidden places, aided by evil angels. For those sins explicitly displayed, God's justice punished openly, targeting the most clearly wicked. Only God's grace can liberate humanity from the grip of evil, as reiterated by the Apostle, who speaks of a deliverance from darkness into the kingdom of the beloved Son (Colossians 1:13). This deliverance parallels the liberation from Egyptian bondage into a bountiful promised land flowing with grace’s sweetness.

He did not spare the firstborn because the Lord instructed Moses, “And every firstborn in the land of Egypt shall die, from the firstborn of Pharaoh that sits on his throne, even unto the firstborn of the maidservant that is at the millstone, and all the firstborn of the cattle” (Ex. 11:5). And their livestock shall be killed. This represents the fifth act of judgment. It is proclaimed that all the cattle of Egypt shall perish, namely those that were in the fields. They were confined, meaning captured, making escape impossible, or they were put to death.

Accordingly, having chosen not to spare the Egyptians, look at what God enacted upon them, "And their cattle he gave up to the pestilence. And smote all the firstborn in the land of Egypt, the firstfruits of all their labor in the villages of Ham." See v. 51.

Furthermore, according to the Septuagint's translation, they are termed the beginning of toil, as parents dedicate their greatest efforts to the upbringing of their firstborn. Therefore, each firstborn is rightly referred to as the inception of labors. The Prophet also designates the homes of the Egyptians as the villages of Ham, since Mesraim, the progenitor of Egypt, was a descendant of Ham (Gen. 10:6).

The Savior calls His followers to listen intently, lest they face the same consequences as the earlier Jewish nation, who turned away from God. The Savior instructs His people to diligently examine the Gospel law and to receive the prophetic word with sincerity.

Although the Jews were formidable, they faltered during the ordeal of Christ's Passion due to their lack of faith. Particularly disloyal to God was the tribe of Ephraim, which succumbed to the idol worship of the golden calf, leading the other nine tribes astray as well. As a consequence of this rebellion, God stripped them of their valor; despite their proficiency in archery, they were overcome by fear and retreated in battle. Ultimately, they were led into captivity and dispersed among the nations. God showed mercy towards the Jews, recognizing their complete surrender to earthly wisdom and refusal to repent. Yet, in His immense compassion, He did not annihilate all of them in the wilderness but instead exercised mercy and spared many. Humanity is characterized by the flesh, prone to passions and decay. When the Spirit departs from a person, it does not return until the second coming.