THE TEN PLAGUES These four chapters (7 to 10) speak of the first nine plagues, while the two chapters (11 and 12) speak of the last plague that concerned the Passover lamb. 1- An introduction to the plagues 7:1-13 2- Turning the water into blood 7:14-23 3- The plague of frogs 8:1-15 4- The plague of lice (gnats in KJV) 8:16-19 5- The plague of flies 8:20-32 6- The epidemic plague against livestock 9:1-7 7- The plague of boils 9:8-12 8- The plague of thunder, hail, and fire 9:13-30 9- The plague of locusts 10:1-20 10- The plague of darkness 10:21-29 11- The plague against the firstborns (Chap. 11, 12) 1- An introduction to the plagues Before starting the plagues, God confirmed to Moses the following facts: A- “I have made you as God to Pharaoh” (Exod. 7.1). I.E. I made you his master so do not fear him or his cruel heart. St. Basil says, “The title therefore, does give proof of a certain authority of oversight or of action.”1 The believer is cautious of the devil, yet he believes in his own authority over him according to God’s words, “I give you the authority to trample on serpents and scorpions, and over all the power of the enemy, and nothing shall by any means hurt you” (Luke 10.19). St. John Chrysostom confirms in more than one essay, that Satan has no authority over us; he offers his uncommitted persuasions, tricks and deceits to draw us to fall into his traps2. B- “Aaron your brother shall be your prophet” (Exod. 7.1) I.E. he shall be the speaker on your behalf. As the commandment (Moses) has bonded with the priesthood work of worshipping (Aaron); worship became a declarer and a revealer of the commandment. This is our belief, that our liturgical worship is not separate from our gospel but working according to it and preaching it. The illiterate and the child can comprehend the biblical secrets through the simplicity and the spirituality of the liturgy; the educated and the mature also find in it the deep meanings of theological evangelism. C- The goal of the plagues “And the Egyptians shall know that I am the Lord” (Exod. 7.5). He scatters the darkness of ignorance, which blinds the eyes of man with evil. In other words, God’s intention was not to bring terror to them but to be a cause of salvation. St. Gregory Bishop of Nyssa says that through these same signs, the enemy (the devil) is defeated and the people of God become stronger3. The Lord, centuries later, reminded His people of them to bring them back to Him. In Psalm 78 Ver. 43-53, He admonishes them and recalls how He saved them with a Mighty Hand and how He plagued the enemy to help them. As for them, they remained in the 1 St. Basil. Letter 189:8. 2 St. John Chrysostom. Three Homilies Concerning the Power of Demons. 3 Vita Mos. 2:64. 57 hardness of their hearts. D- “Pharaoh also called the wise men and the sorcerers” (Exod. 7.11). The apostle Paul mentioned the names of two magicians, ‘Jannes’ and ‘Jambres’ (2 Tim. 3.8) after the Jewish tradition. These magicians opposed Moses, not through terror and threats, as Pharaoh did, but through a dangerous war, that of confusion between truth and vanity - between the work of God and that of the devil. They tried to imitate what Moses and Aaron did but they failed. The Scripture says, “Aaron’s rod swallowed up their rods” (Exod. 7.12). “The magicians so worked with their enchantments to bring forth lice, but they could not ... Then they said to Pharaoh, ‘This is the finger of God’” (Exod. 8.18-19). “The magicians could not stand before Moses because of the boils, for the boils were on the magicians and on all the Egyptians” (Exod. 9.11). In other words, although the magicians tried with deceit to present some works that carried some similarity to what Moses and Aaron did, they were weak and fell victims to the plagues like the rest of the people. They could neither thwart the plagues nor help Pharaoh and his soldiers and finally they admitted that it was “the mighty finger of God.” In our interpretation of the Book of Revelation, we discussed a similar war. As the Holy Trinity proclaims His work with man, the defiled trinity, “the dragon, the beast from the land, and the beast from the sea” try to deceive mankind and even to present works that look similar to those of the Holy Trinity, like signs and miracles through devilish actions1. E- The rod in Moses’ hand was called “The rod of God” (Exod. 4.20), “The rod of Aaron” (Exod. 7.22), and “The rod of Moses” (Exod. 10.13). It is the rod of salvation that works in our life, referring to faith in the life-giving cross; thus, it is called “the rod of God”. It refers to the Divine commandment or the word of God preaching the cross (the rod of Moses), and also to the life of worship, through which we enter into life of fellowship with the Crucified (the rod of Aaron). It is as though faith molds with the Holy Book and worship with no separation. F- The rod between the Law and the cross: The rod that Moses brings to Egypt is the Law with which he brings the ten plagues I.E. it condemns and exposes sin. It is also the cross that disarmed Satan of his authority and defeated his power, giving the believers the power of conquest and salvation. In this concern, the scholar Origen says that Moses comes to Egypt carrying the rod, with which he punishes and brings the ten plagues, by the Ten Commandments. Nevertheless, the rod that truly submitted Egypt and tamed Pharaoh is the cross of Christ that conquered the world, the ‘prince of the world’, and the ‘principalities and powers’ (Col. 2.15). When it is cast on the ground it turns into a serpent that swallows up the serpents of the magicians of Egypt, who did the same thing. The Bible reveals that that serpent is the ‘wisdom’, according to the words, “Be wise as the serpents” (Matt. 1.16) and “The serpent was more cunning than any beast of the field which the Lord has made” (Gen. 3.1). Therefore, the cross of Christ, the preaching of which was considered as a kind of folly, had existed in Moses, namely, in the Law, according to the words of the Lord, “He wrote about Me” (John 5.46). That cross about which Moses wrote, if cast on the ground, (if man believed in it), it would turn into wisdom that swallows up all the wisdom of the Egyptians, or all the wisdom of this world. Behold how God “destroyed the wisdom of the wise, and brought to nothing the understanding of 1 Fr. Tadros Y. Malaty. Revelation of St. John the Theologian. 1979. 58 the prudent” (1 Cor. 1.19) by lifting Christ up on the cross. That is the power and wisdom of God.5 G- The secret of the ten plagues: Some fathers see in the ten plagues a symbol of the work of the cross in the life of man who becomes a lover of the world, who becomes like the land of Egypt, to set forth with him to the holy life. In short, the first plague, turning the water of the river into blood, refers to the necessity of turning the cold water of the heart into life of strife, as St. Paul said, “You have not yet resisted even to bloodshed” (Heb. 12.4). The second plague of the frogs refers to the life full of nonsensical talks with no work, like the croaking of frogs all night long. By the Holy Spirit, we shift from the vain talks to the active life of faith. The third plague of lice (gnats in King James Version) refers to the evil thoughts, as man does not feel that a gnat is on his body until it stings him. Likewise, man surrenders to evil thoughts and does not become aware of them, until they lead his senses to sin. Therefore, the words of the Holy Book apply to him, “They drink transgression like water”. By the Holy Spirit, we close our mind to evil thoughts to open it, and set it forth to positive, constructive actions. The forth plague of flies, that come from dirty places and cause illness, refers to the necessity of getting away from the sources of sin, and things leading to it, like wicked friends and locations of defilement, to avoid possibilities of weakness. The fifth plague against the livestock refers to falling into carnal thoughts. It is fit for us, not to act according to the lusts of the body but according to the Spirit. The sixth plague of boils refers to the defilement of the body and the failure to sanctify it. Therefore, we must receive the work of the Holy Spirit completely, even into the members of our bodies. The seventh plague of thunder, hail, and fire refers to the work of God within the heart, thundering by His Holy Spirit in us to shake up every sin that has settled down in the heart. Hail then kills from the outset any satanic ideas (weeds), and by His holy fire, to burn up all thorns that choke the soul in order to kindle the heart with the fire of divine love. The eighth plague of the locusts refers to the necessity of uprooting any trace of sin in our life, like what the locusts do with all green leaves on earth. The ninth plague of darkness refers to discovering the blindness of one’s spiritual insight and crying out to God to grant one the inner spiritual enlightenment. Finally, the last plague, striking the firstborns, refers to killing the devil and his hosts, in order for us to become members in the Church of the firstborns. The scholar Origen presented us with an interpretation of the ten plagues saying that every soul in this world, living in delusion and ignorance of the truth, is symbolically living in Egypt. When approached by God’s Law1,6 her water turns into blood; her lax and lazy life turns into the blood of the Old and the New Testaments. Then, the Law turns her away from pointless words, that are like the croaking of frogs in the sight of God; purifies her from the evil thoughts, which are like the stings of gnats; then, heals her from the wounds that are inflicted by lusts, symbolized by the flies, and in it, abolishes all follies. The Law would care for the wounds of her sins, uproot the haughtiness of pride and the fuming of anger and would present to her the sound of thunder, namely, the teachings of the Bible and the chastening of hail to suppress in us all whims of the senses, as well as blaze of repentance to say with the two disciples, “Did not our hearts burn within us” (Luke 24.3)? The Law would also send her the locusts, to consume the rebellious emotions, so that the soul would behave according to the teachings of the apostles “Let all things be done decently and in order” (1 Cor. 14.40). When the soul forsakes her evil habits and commits to 1 This refers to the Divine Law in general, or the Divine Commandment. 59 change her life to the better, she would then acknowledge the One who sent the plagues and would admit that it is the ‘finger of God’. Then, she comes to realize and confess the darkness of her works; God would then destroy in her, the firstborns of Egypt (the evil) 1. 2- Turning the water into blood It is to be noticed that the ten plagues were directed by God to the gods of Egypt, to expose their weakness, as He says, “Against all the gods of Egypt, I will execute judgment; I am the Lord” (Exod. 12.12). On another level, He intended to expose the evil in their life. Turning the water of the Nile into unclean blood brought confusion to the Egyptians, as they saw their gods unclean. He also revealed to them that all their thoughts were physical,2 as they used to seeing everything according to flesh and blood, not with a spiritual sight. Moreover, the Nile River refers to the wisdom and changing philosophies of the Egyptians. By being turned to blood, they realized that there is no salvation to them by human wisdom and worldly philosophy but by faith in the blood of the Lord Christ that absorbs all wisdom and philosophy. That is why the plagues started with blood and also ended with blood, as the Passover Lamb was slain and the mark of blood was put on the lintel and the two doorposts. Thus, the firstborns of the Egyptians perished while the people of God were rescued. God commanded Moses to go to Pharaoh in the morning (Exod. 7.15), because our war with the enemy starts with the beginning and it flourishes our spiritual life. He commanded him to meet Pharaoh at the riverbank where He would come to him (Exod. 7.15). It was a proclamation to the believers to confront the philosophers using their own philosophies. Therefore, this does not mean that the Church should refrain from studying philosophy. He also commanded him to hold his rod, which once he held it, turned into a serpent. Thus, there is no chance of predominance over evil without the cross that grants victory. The ultimate result will be: “There shall be blood throughout all the land of Egypt, both in buckets of wood and pitchers of stone" (Exod. 7.19). If the land has become a “land of Egypt”, meaning lover of the world, blood will flow into it to sanctify it; it will run in its lifeless wood to turn it into a fruitful living tree; and the hard stones will turn into “children of Abraham”, according to the saying of the Lord Christ, “If these should keep silent, the stones would immediately cry out” (Luke 19.40). As to saying that fish will die and stink (Exod. 7.18, 21), it refers to the corruption of the temporary philosophies that the Egyptians considered as the source of their strength. Thus, compared with faith, the pagan philosophies become unacceptable and not soothing to the soul. Let us note that water for the Hebrews did not turn into blood. St. Gregory Bishop of Nyssa says that it is not strange that the Hebrews living in the midst of the Egyptians are not affected by their evils. This may be noticed in crowded cities, where people adopt contradictory principles. For some, the sources from which they draw their Divine teachings are clear and refreshing; while for others, who live like the Egyptians according to their evil lusts, water became foul-smelling blood3 1 Origen. In Exode. Hom. 4:8. 2 St. Augustine. On Ps. 78 3 Vita Mos. 2:66. 60 3- The plague of frogs The frogs used to be dedicated to the god Osiris. Their swelling was claimed to be a divine inspiration. God then allowed frogs to increase in abundance and to become a plague to the Egyptians. St. Augustine believes that the frogs refer to incessant and fruitless talk1. The scholar Origen believes them to refer to the songs of poets, which resemble the useless and disturbing croaking of frogs. A believer should, through the cross of the Lord Christ, rid himself of such vain and unfruitful talk. If Pharaoh made the children of Israel work in mud, he was severely punished by having frogs jump on him from mud, with their ugly forms, repulsive smell and disturbing voice “To go up and come into his house, into his bedchamber, on his bed, into the houses of his people, into their ovens and into their kneading bowls” (Exod. 8.3). His life turned into mud and dirt. It was done to him as he did unto others. 4- The plague of gnats As the priests in ancient Egypt used to care very much for cleanliness, and against getting defiled by gnats and lice, they were struck by gnats, insects that their magicians could not get rid of, so they admitted before Pharaoh, “This is the finger of God” (Exod. 8.19). What is the meaning of ‘The finger of God’? According to St. Augustine, “The Psalmist says, “When I consider Your heavens, the work of Your fingers” (Ps. 8.3). We read that the law was written with the finger of God (Exod. 31.18, 34.28; Deut. 9.10), and given through Moses, His holy servant: by which finger of God many understand the Holy Ghost2. The scholar Origen sees in the plague of gnats a reference to the fruitless sweet words that deceive man who, unknowingly, falls because he does not feel or see them. Here St. Augustine wonders why God allows man to be chastised through these feeble insects? He answers saying, Why, then, do we suffer many evils from a creature that God made? Because we have offended God? Do angels suffer these things? Perhaps we, too, in that life of theirs, would have no such thing to fear. For thy punishment, accuse thy sin, not the Judge. For, on account of our pride, God appointed that tiny and contemptible creature to torment us; so that, since man has become proud and has boasted himself against God, and, though mortal, has oppressed mortals, and, though man, has not acknowledged his fellowman, -since he has lifted himself up, he may be brought low by gnats3. 5- The plague of flies The Egyptians used to worship some gods who were supposed to protect them from flies; therefore, God intended to uncover the helplessness of these gods. 6- The epidemic plague against livestock The Egyptians used to believe that certain animals were holy; for instance, the calf ‘Ebis’, believed to embrace the spirit of their god ‘Osiris’. By that plague, they 1 On Ps. 78. 2 On Ps. 8. The early fathers understand the finger of God, which has made the heavens as the Holy Spirit who creates from men holy heavens. They also understand the right hand of God as the Word, the Son of God. 3 On the Gospel of St. John. Tr. 1:15. 61 would realize the futility of their beliefs. St. Augustine believes that such a plague was intended to let man control the animal lust in him and to lead a more pure life1. 7- The plague of boils The Egyptians used to have several gods, to whom, it was believed, they offered human sacrifices - most probably some Hebrews whom they used to burn on a high altar, and then scatter their ashes in the air to come down as blessings. That is why Moses took handfuls of ashes from a furnace and scattered it towards the heavens, to become fine dust that caused boils that broke out in sores on priests, people and beasts throughout all the land of Egypt. The magicians could not stand before Moses because the boils were on them (Exod. 9.12). It was as though God intended to proclaim that after so long suffering, He would avenge those whom they have burnt. 8- The plague of thunder, hail, and fire That was a hard plague to bear, as the Egyptians were not used to such extreme weather phenomena. We saw that the sound of thunder refers to God’s proclamations and warnings; the hail, to the destruction of the weeds, sown in the heart by the enemy; and the fire, to the burning of the thorns that choke the soul, to let the heart become kindled with the love of God. St. Augustine believes that hail refers to the sin of unjust confiscation of what belongs to others; and that fire refers to the sin of anger, that flares in the heart and leads to murder2. 9- The plague of locusts The locusts devastate crops and cause famine; thus, that plague was meant to expose the weakness of their gods to sustain them even physically. St. Augustine believes that the locusts refer to false testimonials that, like locusts, bring harm through the mouth3. 10- The plague of darkness The Egyptians used to worship ‘Ra’, god of the sun. It is as though this plague was directed against that god. At the same time, it revealed the blindness of their insights, and proclaimed their need for the coming of the Sun of Righteousness who shines on those sitting in darkness. This plague remained three days, which probably refers to the waiting of the soul to enter into the light of the resurrection of the Lord Jesus Christ. The reaction of Pharaoh to these plagues Pharaoh tried to negotiate with Moses and Aaron, offering futile compromises: A- At the beginning, he accused Moses and Aaron of taking the people away from their work and that the people are idle (Exod. 5.17). B- When the plagues began, he cried out to them. Yet, once he saw relief, he hardened his heart again, and did not heed them (Exod. 8.15). C- When the plagues became more severe, he said to them, “Go sacrifice to your God in the land of Egypt” (Exod. 8.25); to worship God without forsaking evil, and without changing their way of living. D- When Moses and Aaron persisted on their stand, he said, “I will let you go that you may sacrifice to the Lord your God on the wilderness, only you shall not 1 On Ps. 78. 2 Ibid. 3 Ibid. 62 go very far away. Intercede for me” (Exod. 8.28). He pretended to be in need of their intercession and prayers; yet, he did not want them to go for a three days journey lest they enjoy the power of the resurrection of the Lord Christ, the Savior. E- As the situation worsened, he allowed them to go their way (to go for three days) but he said, “Go now, you who are men, and serve the Lord, for that is what you desired” (Exod. 10.11). He was not allowing them to take their children, their wives, or their beasts. The enemy, although allowing us to worship God, yet without our women, (which are our bodies to which wives refer according to the Epistle of St. Paul to the Ephesians, to love their women as they do their bodies); without their children - the fruits of the Spirit; and without the beasts, meaning without sanctifying their senses and emotions. The devil wants to separate worship from man’s whole practical life, even from the sanctification of his body and emotions. F- Finally, he allowed them to take their women and children, but, “Let your flocks and herds be kept back” (Exod. 10.24). The response of Moses and Aaron was, “Not a hoof shall be left behind” (Exod. 10.26). Likewise, we have to go with all our women, children, and beasts offering everything to God, not leaving for the devil any place in our life. We shall not leave him any hoof lest he should have any chance for his evil work in us.
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