Psalm 78 (77):51Meaning & Commentary from the Church Fathers

This approach aligns with the prophetic narrative present in Scripture elsewhere.

In Exodus, the plagues inflicted upon the Egyptians are sequentially arranged, yet the psalm introduces elements like "And he gave their mould its fruits," which are absent from the Exodus account. The text recounts how their livestock was afflicted by hail and their possessions by fire—though the specific burning is not addressed in Exodus. While hail may accompany other destructive forces, it is not stated that anything was physically consumed by flame. The narrative suggests that softer entities, which were unswayed by the hail, were later devoured by locusts. The forms referenced here, as well as the mulberry trees mentioned, are also absent from Exodus's account; hoarfrost itself is notably different from hail, appearing on clear, cold nights.

Interpreting these phenomena remains a task open to the reader's judgment. For instance, the transformation of water into blood symbolizes a purely earthly understanding of the origins of things, while the dog fly reflects a nature that overlooks kinship, and the frog embodies excessive chatter. Mould, interpreted variously as rust or black mould, appears to reflect subtle evils and vices—like overconfidence that masks insecurity. The locusts symbolize the harm from deceitful speech, while hail represents the iniquity inherent in theft and robbery, drawing attention to the self-destructive nature of wickedness. Frost symbolizes guilt, signifying a heart turned cold through foolishness, while the unmentioned fire may suggest uncontrolled wrath that can even lead to murder. The death of animals could represent a loss of moral integrity, and the death of the firstborn may indicate estrangement from the justice that governs humanity’s relationships.

Beyond figurative meanings, the connection between the ten plagues of Egypt and the ten commandments—granted to guide God's people—is striking. Although the order of mention differs, aspects of both are present, where some plagues like lice, boils, and darkness from Exodus are replaced in the psalm with mould, hoarfrost, and fire. It remains important to recognize that these judgments resulted from divine justice, through the instrumentality of evil angels in this flawed world, reflecting a humility we must embrace until we receive exaltation from our current state of humiliation. The term "Egypt" translates to darkness or sorrow in Hebrew, while "Tanis" indicates humble commandment.

The psalm acknowledges that the afflictions were sent as divine discipline through wicked angels. The acknowledgment of angels, both good and evil, within God's plan is pivotal. God's perfect justice utilizes even the negative to fulfill His purposes, despite such beings having originated good. The comparison of God’s use of evil angels for punishment or to test the righteous— as seen in Job's trials— reflects His authority over all creation, allowing the existence of both good and evil angels for His righteous ends.

If it might be presumed that God employed evil angels to bring about the plagues on the Egyptians, one might question whether such beings also transformed water into blood or summoned frogs, as Pharaoh's sorcerers did. The inability of these magicians to produce lice suggests that there are divine limits to what even malevolent entities can achieve. Ascribing the plagues solely to evil influences would contradict the evident order of Scripture, particularly against the backdrop of past appearances of good angels. Ultimately, while God acts through both good and evil angels, discerning the timing and method of His actions evades human comprehension. However, Scripture does support the notion that God can utilize both to fulfill just ends, whether for punishment or testing of His people.

As for the wickedness symbolized in the plagues, it is often required that these dispositions be interpreted symbolically through the visible manifestations of these sufferings. This acknowledgment aligns with God’s just hand, leaving the obstinate hearts of the Egyptians unyielding in their defiance against His people. The psalm speaks of the wrath of God being executed through His agents, both good and evil, emphasizing that true deliverance comes only from God’s grace, which rescues from the dominion of darkness into the kingdom of His beloved Son, illustrated vividly by the deliverance from Egypt into the land of promise, symbolizing the abundance of divine grace.

Thus, the territory is referred to both as the land of Ham and Egypt, since Ham was the first to inhabit that region, and as previously noted, the king of Egypt governs there. It is noteworthy that among the ten plagues of Egypt, David only mentions seven in his writings, excluding the sknip, the strings, and the darkness; nonetheless, he acknowledges this in Psalm 104.

It is said that the downfall of the firstborn occurred “in the villages of Ham.” The land of Egypt is rightly referred to as the house and villages of Ham, not only because Ham was the progenitor of Mestrem, from whom the Egyptians descended, but also due to their imitation of the wickedness of their forebears.

This is because, as parents gradually approach death over the years, they in some sense revive through their children, who embody a restoration of the inherent potential lost—thus the term power is rightly attributed to the offspring, with the firstborn recognized as the inception of that power. Moreover, according to the translation of the seventy interpreters, they are referred to as the beginning of toil, since although parents dedicate immense effort in raising their children, it is primarily the firstborn upon whom they focus their initial and greatest efforts. Hence, every firstborn is rightly regarded as the start of labors. The Prophet also refers to the dwellings of the Egyptians as the settlements of Ham, since Mesraein, who named Egypt, was a descendant of Ham (Gen. 10:6).

The Savior calls upon His people to listen attentively, so they do not endure the same fate as the earlier Jewish community that failed to heed God’s commands. He urges a careful examination of the Gospel’s teachings and encourages heartfelt engagement with prophecy. Despite the strength of the Jews, they faltered in their faith during the tumultuous events of Christ’s Passion. The tribe of Ephraim, in particular, displayed great unfaithfulness to God, having succumbed to the idolatry of the golden calf, thus leading the other tribes astray. In response to this betrayal, God stripped them of their confidence; despite their proficiency in archery, they became fearful and retreated in battle. They ultimately faced captivity and scattering among the nations. God showed mercy to the Jews, recognizing their complete surrender to worldly wisdom and their refusal to repent. Out of His abundant compassion, He refrained from annihilating all the Jews in the wilderness, offering them mercy instead. Humanity is entwined with flesh, subject to passions and decay. The Spirit, once departed from humanity, will only return at the second coming.