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Catholic Commentary
The Plagues upon Egypt (Part 2)
36He struck also all the firstborn in their land,
Psalms 105:36 recounts God's striking of all the firstborn in Egypt as the culminating plague in the sequence of divine judgments against Egypt. The word "also" accumulates the weight of previous plagues to emphasize that this final act of judgment—following blood, frogs, hail, and locusts—broke Pharaoh's resistance and opened the way for Israel's deliverance.
God's judgment broke Pharaoh's hardened heart not through escalating force alone, but through the unthinkable loss of the firstborn — the future itself — forcing a choice between pride and life.
Catholic tradition reads the death of the firstborn at a minimum on four levels — literal, allegorical, moral, and anagogical — and each yields rich theological fruit.
On the literal level, this verse witnesses to divine judgment as a real historical event. The Catechism affirms that God's actions in salvation history are not myth but genuine divine intervention in time (CCC 54–64). The plagues upon Egypt are understood as signs of God's sovereign Lordship over creation and human history.
On the allegorical (typological) level, St. Augustine, Origen, and especially St. Justin Martyr draw the explicit line from Egypt's firstborn to Christ. The Passover lamb whose blood sheltered Israel's firstborn is, as St. Paul declares, "Christ our Passover" (1 Cor. 5:7). The Second Vatican Council's Dei Verbum (§15) affirms that the Old Testament narratives contain and show forth the pedagogy of the living God, and the events of Exodus are explicitly cited by the Catechism (CCC 1363–1364) as the foundation on which the Eucharist — the new Passover — is built.
Morally, the verse warns against the hardening of the heart. Pharaoh had repeated opportunities to relent; each refusal intensified the judgment. The Church Fathers, particularly St. John Chrysostom, saw in Pharaoh a type of the soul that resists grace unto its own ruin.
Anagogically, the death of Egypt's firstborn prefigures the final judgment, where those who have rejected God's mercy will face a definitive reckoning. St. Thomas Aquinas notes that divine patience and divine justice are not in opposition: God's long forbearance with Pharaoh made the final judgment all the more a demonstration of His holiness (ST I-II, q. 87).
For a contemporary Catholic, Psalm 105:36 invites a serious and honest examination of the places in one's own life where the heart has grown hard — where God's invitations, His "lesser plagues" of difficulty and disruption, have been repeatedly refused. How many times has God sent smaller trials, gentle corrections through Scripture, the sacraments, or a confessor, before we finally listened? The verse confronts the comfortable assumption that tomorrow is guaranteed for conversion.
More positively, the verse grounds Eucharistic devotion. Every Mass re-presents the Passover of Christ, the true Firstborn of the Father (Col. 1:15, Rom. 8:29), who was "struck" so that death might pass over us. When Catholics approach the altar, they stand where Israel stood at the door with blood on the lintel: sheltered not by lamb's blood but by the Blood of the eternal Lamb. The invitation is to approach the Eucharist with the awe and gratitude of people who know exactly what price was paid for their passage from slavery to freedom — and to let that knowledge soften whatever remains hard in the heart.
Commentary
Psalm 105 is a great liturgical rehearsal of Israel's saving history, structured as a call to worship (vv. 1–7) followed by a sustained recounting of God's covenant faithfulness from Abraham through the Exodus and wilderness journey. The psalm does not moralize or linger on Israel's sins — unlike its companion Psalm 106 — but rather dwells entirely on God's initiative, fidelity, and power. By the time we reach verse 36, the psalmist has moved through the plagues in rapid, selective succession (vv. 28–36), each one a demonstration that the God of Israel holds sovereignty over all creation.
Verse 36 — "He struck also all the firstborn in their land"
The word "also" (Hebrew: gam) is quietly devastating. It follows the plague of darkness (v. 28), blood, frogs, flies, hail, and locusts. The "also" accumulates weight — after all of this, also the firstborn. The verb nāḵāh ("struck") is the same root used throughout Exodus for divine blows against Egypt. It is direct, unambiguous, and unmediated: God Himself acts. The Exodus account in Exodus 12:29 narrates that the blow fell at midnight, from the firstborn of Pharaoh on his throne to the firstborn of the captive in the dungeon, and even the firstborn of livestock. The phrase "in their land" emphasizes territoriality — this is a judgment on Egypt as a nation, on its soil, within its borders, touching every household.
The word "firstborn" (bəḵôr) carries enormous weight in the ancient Near Eastern world. The firstborn son was the heir, the hope of the family line, the one who would perpetuate the father's name and carry the family's future. To lose the firstborn was not only personal grief but existential rupture. That every household in Egypt suffered this loss in a single night is almost unimaginable in human terms.
The psalmist places this verse last among the plagues, as the culmination and the hinge: what immediately follows in verse 37 is the going out of Israel "with silver and gold." The death of the firstborn is, in the psalm's architecture, the price that opened the door. Pharaoh, who had refused every other sign, could at last resist no more (cf. Ex. 12:31–32).
The Typological Sense
The Church Fathers read this verse with profound Christological intensity. The death of Egypt's firstborn does not stand alone in Scripture; it stands in a vast typological relationship to the Passover lamb (Ex. 12:3–13), the sparing of Israel's firstborn through blood on the doorposts, and ultimately to the death and resurrection of Christ. Just as the blood of the lamb saved Israel's firstborn from the destroying angel, so the Blood of Christ — the true Lamb of God — saves humanity from eternal death. The firstborn of Egypt who perish are, in the typological reading, a tragic mirror of what is at stake for all humanity apart from the redeeming blood of the New Covenant. The "striking" of Egypt's firstborn anticipates the striking of the Father's own firstborn Son (cf. Is. 53:4, Zech. 13:7) — but now the dynamic is reversed: it is God's own firstborn who is slain, not to bring death upon others, but to bring life.