Exegetical and Hermeneutical Commentary of Exodus 10:21
And the LORD said unto Moses, Stretch out thine hand toward heaven, that there may be darkness over the land of Egypt, even darkness [which] may be felt.
21. Stretch out, &c.] addressed to Moses, as Exo 9:22, Exo Exo 10:12 (both E).
even darkness which may be felt ] lit. so that one may feel darkness. (LXX. ; Vulg. tam densae ut palpari queant). The marg. ‘feel (or grope) in darkness’ is not favoured by the Heb.
Fuente: The Cambridge Bible for Schools and Colleges
21 27. The ninth plague. The darkness. From E and J.
Fuente: The Cambridge Bible for Schools and Colleges
Darkness – This infliction was specially calculated to affect the spirits of the Egyptians, whose chief object of worship was the Sun-god; and its suddenness and severity in connection with the act of Moses mark it as a preternatural withdrawal of light. Yet, it has an analogy in physical phenomena. After the vernal equinox the southwest wind from the desert blows some 50 days, not however, continuously but at intervals, lasting generally some two or three days. It fills the atmosphere with dense masses of fine sand, bringing on a darkness far deeper than that of our worst fogs in winter. The consternation of Pharaoh proves that, familiar as he may have been with the phenomenon, no previous occurrence had prepared him for its intensity and duration, and that he recognized it as a supernatural visitation.
Fuente: Albert Barnes’ Notes on the Bible
Exo 10:21-23
Darkness over the land of Egypt.
Lessons
1. God falls upon sinners without warning where they deal falsely with Him.
2. The same signal God may command for several uses.
3. Gods word determines the end unto which all signals are appointed.
4. Mens hands lifted up to heaven God may make use of to bring evils on the earth.
5. It is Gods word to make a kingdom the land of darkness.
6. Palpable darkness is a judgment of Gods own making (Exo 10:21). (G. Hughes, B. D.)
Lessons
1. Obedience to Gods signal commands must be given by His servants.
2. Signal obedience by Gods ministers is not in vain. God giveth the effect.
3. Horrid darkness can God send upon souls darkened through sin.
4. Egyptian darkness is Gods exemplary vengeance to the world.
5. The place and duration of darkness are at Gods appointment (Exo 10:22).
6. Dismal darkness is that which takes from men the use of sense and motion.
7. Chains of darkness can God make to hold fast sinners in prison.
8. God executes His judgments on the world with discrimination to His people.
9. Egypts darkness is Israels light (Exo 10:23). (G. Hughes, B. D.)
The plague of darkness; or, a type of the sad moral condition of unregenerate humanity
I. That unregenerate humanity is in a condition of moral darkness.
1. Ignorant–of God as Father, Christ as Saviour, Holy Ghost as Comforter, and glories of moral universe.
2. Miserable. Groping in darkness to an awful destiny of woe.
3. In danger. Under condemnation of Heaven.
II. That unregenerate humanity is in moral darkness through sin. No light but from the Cross.
III. That unrenewed humanity is in great straits through, and has no artificial alleviation of, its moral darkness.
1. The moral vision of humanity is impeded.
2. The moral activity of humanity is suspended. Soul-darkness can only be removed by Christ.
Lessons:
1. To seek to relieve the woe of those who sit in darkness and in the shadow of death.
2. To see the effect of sin.
3. To seek light from the Cross of Christ. (J. S. Exell, M. A.)
Light in the dwellings of the good
I. In the dwellings of the good there is the light of revealed truth.
II. In the dwellings of the good there is the light of providential guidance.
III. In the dwellings of the good there is the light of moral character. (J. S. Exell, M. A.)
Home light
The true Israel shall have light in their dwellings. Light in the heart brings light in the home.
I. There is supernatural light in the dwellings of Gods people. There is a light brighter than the light of the sun. Gods people dwell in it. The light of the glory of God has shone in upon them. No creations of worldly wisdom, wealth, or philosophy can give this heavenly light.
II. That this light is the source of manifold blessings. Comfort under trial; strength in weakness; peace in disquietude; lessons of resignation, patience, and fortitude: sanctification of affliction; sympathy with the suffering members of the household; preservation in calamitous times; sustaining trust in God under perplexing circumstances; hope of eternal felicity.
III. That this light is a foregleaming of that glory which will re enjoyed by Gods people for ever. Gods love in Christ is the light of every true Israelites dwelling on earth, and that is the light of heaven. Christian homes ought to be spangles of celestial brightness on this darksome earth. The light here is sometimes dimmed. Heaven is its native sphere. It suffers there no eclipse. Our vision too will be clearer. (J. S. Exell, M. A.)
Light and darkness; or, the Church and the world
I. Egypt in its darkness was a type of the world. It was so also in other particulars. In its tyrannical dominion by the despotical Pharaoh;–in its diversified idolatry; but particularly in the darkness which enshrouded it.
1. Darkness is an emblem of ignorance and error, and the world is involved in these.
2. Darkness is an emblem of guilt, and the world is involved in this.
3. Darkness is an emblem of peril, and in this the world is involved. It is to be the scene of the Divine vengeance. It is to be renovated by fire (2Pe 3:10).
4. Darkness is the emblem of misery, and in this the world is involved. Now the misery of the men of the world arises from three things.
(1) From the accusations of guilt, the cause of their condemnation.
(2) From the unsatisfying nature of their portion. They want happiness, but cannot find it.
(3) Their gloomy fears as to the future.
II. The Israelites with light in their dwellings were a type of the church.
1. They have the light of saving knowledge.
2. They have the light of the Divine approbation.
3. They have the light of holiness. In applying this subject we behold the contrast between those who are of the world and the people of God, in several conditions of life.
(1) See them in adversity. The wicked have an addition of darkness. No solace,–no ray to cheer them; hence how often they sink into despair and rush into eternity. The Christian feels, but he recognizes Gods hand.
(2) See them in sickness. No light. Painful, restless, and an overwhelming anxiety, The sick chamber is as dark as Egypt. But the righteous have light in their dwellings. The serene countenance, the pious resignation, the cheering hope, show the difference.
(3) See them in death. With the wicked it is a leap in the dark. But the righteous have light in death–often the celestial beams of glory. (J. Burns, D. D.)
The plague of darkness
Darkness may have been produced by a deprivation of sight. The sun may have risen and set as usual upon the land, yet the eyes of all the Egyptians being closed and blinded, no ray of light could reach them; this, if it were attended with pain in the organs of vision, might be properly described as darkness to be felt. The men of Sodom were stricken with blindness for their sin. The great host which came to take Elisha were smitten with blindness. Moses, in Deuteronomy, where he threatens the people with the botch of Egypt, reminding them of the plague of boils and blains, says immediately afterwards, alluding, probably, to this plague, The Lord shall smite thee with blindness and thou shalt grope at noonday as the blind gropeth in darkness (Deu 28:27-29). Blindness was the punishment inflicted upon Elymas the sorcerer; and these Egyptians were famous for their sorceries. The darkness may therefore have been of this kind, a painful but temporary loss of eyesight. Darkness, such as is here described, may have been occasioned by a thick cloud resting upon the earth, and pervading all the lower regions of the atmosphere: this would enfold the people so as to be felt, and would intercept the suns rays effectually by its density. God is often described as manifesting His displeasure in a cloud. Joel speaks of the day of Gods vengeance as a day of darkness and of gloominess, a day of clouds and of thick darkness (Joe 2:2); and Zephaniah employs nearly the same language (Zep 1:15). The pillar that went before the Israelites, and gave them light, was to the Egyptians a cloud and darkness (Exo 14:20). Such a cloud would be even more terrible in Egypt, sunny Egypt, than in other countries; for there, as we have already seen, the sky is almost always clear, and heavy rains unknown. But in any place, and under any conditions, it must have been full of horror and misery. Nothing could represent this more forcibly than the short sentence, Neither rose any from his place for three days. It was an horror of great darkness; it rested on them like a pall; they knew not what dangers might be around them, what judgment was next to happen. If there be any truth in the traditions of the Jews on this subject, there were yet greater alarms under this canopy of darkness, this palpable obscurity, than any which would naturally arise out of the physical infliction. Darkness is a type of Satans kingdom; and Satan had some liberty in Egypt to walk up and down upon the land, and to go to and fro in it. The Jewish Rabbis tell us that the devil and his angels were let loose during these three dreadful days; that they had a wider range and greater liberty than usual for working mischief. They describe these evil spirits going among the wretched people, glued to their seats as they were with terror; frightening them with fearful apparitions; piercing their ears with hideous shrieks and groans; driving them almost to madness with the intensity of their fears; making their flesh creep, and the hair of their head to stand on end. Such a climax seems to be referred to by the Psalmist, He cast upon them the fierceness of His anger, wrath, and indignation and trouble, by sending evil angels among them (Psa 78:49). The sun was, during the continuance of the plague of darkness, blotted out from the Egyptian sky: either their chief God had forsaken them, and turned against his vicegerent upon earth, or the God of Moses had prevailed against them both. In the intensity of their darkness, unrelieved by any artificial light, the people would bethink themselves of the brilliant illumination they had been in the habit of making in honour of their god, as described by Herodotus, At the sacrifice solemnized at Sais the assembly is held by night: they suspend before their houses in the open air lamps, which are filled with oil mixed with salt: a wick floats on the top, which wilt burn all night: the feast is called the feast of lamps. Such of the Egyptians as do not attend the ceremony burn lamps in like manner before their houses, so that on this night, not Sais only, but all Egypt illuminated. A religious motive is assigned for the festival itself, and for the illumination by which it is distinguished (Herod. 2:62). Night, being supposed to divide the empire of the heavens with day, received also its share of diving honors. Darkness existed before light; and therefore darkness was revered as the most ancient of all deities. Among the verses usually ascribed to Orpheus is a hymn addressed to Night, beginning–Night, parent of gods and men! (Hymn. ad Noct. 5:1.) Plutarch says–The Egyptians reverence the blind mouse, because they consider darkness to be more ancient than light (Sympos. 1. 4. qu. 5). Thus, again, the vanity of the religious practices of Egypt was plainly shown. Where were now their gods? Let them pray to the sun; let them intreat their lord and king Osiris; he would not look on them, nor give them one ray of his comfort. Let them implore the darkness; it would not listen to them, nor depart from them. The Israelites, on the contrary, who had never, as a nation, bowed the knee to these creatures, nor had been attracted by their glory to give them the homage due to God alone, were filled with light and warmth. The Lord of heaven and earth sent down his blessing upon their houses, singling them out wherever they might be, and made even the darkness to be light about them. And now, perhaps, they would better understand the worth and excellency of that daily gift of God which men enjoy too generally without much thought of Him whose word created and whose mercy sends it. Looking upon the walls of blackness which were drawn around the houses of the Egyptians, they would learn to prize the glorious light and sunshine which still prevailed in all their dwellings: they would compare their own condition, even as slaves and bondsmen, with the misery of those who had their habitations in the fairest palaces of Egypt–fair no longer now, but dark and desolate; and so they would doubtless look upward with gratitude to their almighty God, and confess the security and happiness of those who trust in Him. (T. S. Millington.)
Light in darkness
The happiest child I ever saw, said Bishop Ryle, was a little girl whom I once met travelling in a railway carriage. She was eight years old, and she was quite blind. She had never been able to see at all. She had never seen the sun, and the stars, and the sky, and the grass, and the flowers, and the trees, and the birds, and all those pleasant things which we see every day of our lives; but still she was quite happy. She was by herself, poor little thing. She had no friends or relations to take care of her, but she was quite happy and content. She said, when she got into the carriage: Tell me how many people there are in the carriage, for I am quite blind, and can see nothing. A gentleman asked her if she was not afraid. No, she said; I have travelled before, and I trust in God, and people are always very good to me. But I soon found out the reason why.she was so happy. She loved Jesus Christ, and Jesus Christ loved her; she had sought Jesus Christ, and she had found Him.
Darkness a cause of terror
Arago mentions that in the eclipse of 1842, at Perpignan, a dog which was kept from food for twenty-four hours was thrown some bread just before the totality of the eclipse began. The dog seized the loaf, begun to devour it ravenously, and then, as the darkness came on, dropped it. Not until the sun burst forth again did the poor creature return to its food. A party of courtiers of Louis XV., too, were once gathered around Cassini to witness an eclipse from the terrace of the Paris observatory, and were laughing at the populace, whose cries were heard as the light began to fade, when, as the unnatural gloom came quickly on, silence fell on them too, the panic terror striking through their laughter. (H. O. Mackey.)
Light in darkness
God couldnt arrange it more beautiful, said a poor old blind man, as he sat in the chimney-corner of his cottage. Arrange what? said the visitor. Why, Im as blind as a mole, but I can hear well; and my old woman there, pointing to his wife in the other corner, is as deaf as a post, but she can see well, Could God Almighty a done it better? This blind, bright saint could certainly see beauty in Gods arrangements where it never would have been suspected by onlookers. It need hardly be said that sightless J. revels in the light where mere sight-seers would grumble at the darkness. His natural blindness seems to have given a quick, keen perception of his spiritual sight. No walls around me now, he says; Im never hemmed in. Its all brightness. Blesse, Id ten times sooner be as I be, than have my sight, and not see my Saviour! He is–speaking after the manner of men–at povertys door, yet he has luxurious faith; and, in truth, his bare home is hard by the jewelled walls of the pearly-gated city. Listen to his thankful, contented talk: They allows the old woman and me two shillings and ninepence, and two loaves, and we can manage on that; and what more do we want? (Sword and Trowel.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
The NINTH plague – THICK DARKNESS
Verse 21. Darkness which may be felt.] Probably this was occasioned by a superabundance of aqueous vapours floating in the atmosphere, which were so thick as to prevent the rays of the sun from penetrating through them; an extraordinarily thick mist supernaturally, i.e., miraculously, brought on. An awful emblem of the darkened state of the Egyptians and their king.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
It is an hyperbolical expression, such being very frequent both in Scripture and in all authors. For darkness being only a privation, cannot be properly felt, yet it might be felt in its cause, to wit, those thick and gross vapours which filled and infected the air. But the place may be rendered thus,
that there may be darkness after that (so the Hebrew vau is sometimes used, as Mic 7:13) the darkness (i.e. the darkness of the night, or the common and daily darkness) is departed or removed, and the time of the day come; for so the root from whence this word may be derived signifies, Exo 13:22. And to this purpose the words are rendered by the Chaldee and Syriac, and some others; and the sense is, that the darkness may continue in the day-time as well as in the night.
Fuente: English Annotations on the Holy Bible by Matthew Poole
21-23. Stretch out thine hand towardheaven, that there may be darknessWhatever secondary meanswere employed in producing it, whether thick clammy fogs and vapors,according to some; a sandstorm, or the chamsin, according toothers; it was such that it could be almost perceived by the organsof touch, and so protracted as to continue for three days, which thechamsin does [HENGSTENBERG].The appalling character of this calamity consisted in this, that thesun was an object of Egyptian idolatry; that the pure and serene skyof that country was never marred by the appearance of a cloud. Andhere, too, the Lord made a marked difference between Goshen and therest of Egypt.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And the Lord said unto Moses,…. About the eleventh day of the month Abib:
stretch out thine hand toward heaven; where the luminaries are, and from whence light comes:
that there may be darkness over the land of Egypt, even darkness which may be felt; that is, what caused it, the gross vapours and thick fogs; for otherwise darkness itself, being a privation of light, cannot be felt: Onkelos paraphrases it,
“after that the darkness of the night is removed;”
so Jonathan; that it might appear to be different from that, and be much grosser.
Fuente: John Gill’s Exposition of the Entire Bible
Ninth plague: The Darkness. – As Pharaoh’s defiant spirit was not broken yet, a continuous darkness came over all the land of Egypt, with the exception of Goshen, without any previous announcement, and came in such force that the darkness could be felt. : “ and one shall feel, grasp darkness.” : as in Psa 115:7; Jdg 16:26, (lxx); not “feel in the dark,” for has this meaning only in the Piel with (Deu 28:29). : darkness of obscurity, i.e., the deepest darkness. The combination of two words or synonyms gives the greatest intensity to the thought. The darkness was so great that they could not see one another, and no one rose up from his place. The Israelites alone “ had light in their dwelling-places.” The reference here is not to the houses; so that we must not infer that the Egyptians were unable to kindle any lights even in their houses. The cause of this darkness is not given in the text; but the analogy of the other plagues, which had all of them a natural basis, warrants us in assuming, as most commentators have done, that there was the same here – that it was in fact the Chamsin, to which the lxx evidently allude in their rendering: . This wind, which generally blows in Egypt before and after the vernal equinox and lasts two or three days, usually rises very suddenly, and fills the air with such a quantity of fine dust and coarse sand, that the sun loses its brightness, the sky is covered with a dense veil, and it becomes so dark that “the obscurity cause by the thickest fog in our autumn and winter days is nothing in comparison” ( Schubert). Both men and animals hide themselves from this storm; and the inhabitants of the towns and villages shut themselves up in the innermost rooms and cellars of their houses till it is over, for the dust penetrates even through well-closed windows. For fuller accounts taken from travels, see Hengstenberg (pp. 120ff.) and Robinson ‘s Palestine i. pp. 287-289. Seetzen attributes the rising of the dust to a quantity of electrical fluid contained in the air. – The fact that in this case the darkness alone is mentioned, may have arisen from its symbolical importance. “The darkness which covered the Egyptians, and the light which shone upon the Israelites, were types of the wrath and grace of God” (Hengstenberg). This occurrence, in which, according to Arabian chroniclers of the middle ages, the nations discerned a foreboding of the day of judgment or of the resurrection, filled the king with such alarm that he sent for Moses, and told him he would let the people and their children go, but the cattle must be left behind. : sistatur , let it be placed, deposited in certain places under the guard of Egyptians, as a pledge of your return. Maneat in pignus, quod reversuri sitis , as Chaskuni correctly paraphrases it. But Moses insisted upon the cattle being taken for the sake of their sacrifices and burnt-offerings. “ Not a hoof shall be left behind.” This was a proverbial expression for “not the smallest fraction.” Bochart gives instances of a similar introduction of the “hoof” into proverbial sayings by both Arabians and Romans (Hieroz. i. p. 490). This firmness on the part of Moses he defended by saying, “ We know not with what we shall serve the Lord, till we come thither; ” i.e., we know not yet what kind of animals or how many we shall require for the sacrifices; our God will not make this known to us till we arrive at the place of sacrifice. with a double accusative as in Gen 30:29; to serve any one with a thing.
Fuente: Keil & Delitzsch Commentary on the Old Testament
21 And the LORD said unto Moses, Stretch out thine hand toward heaven, that there may be darkness over the land of Egypt, even darkness which may be felt. 22 And Moses stretched forth his hand toward heaven; and there was a thick darkness in all the land of Egypt three days: 23 They saw not one another, neither rose any from his place for three days: but all the children of Israel had light in their dwellings. 24 And Pharaoh called unto Moses, and said, Go ye, serve the LORD; only let your flocks and your herds be stayed: let your little ones also go with you. 25 And Moses said, Thou must give us also sacrifices and burnt offerings, that we may sacrifice unto the LORD our God. 26 Our cattle also shall go with us; there shall not an hoof be left behind; for thereof must we take to serve the LORD our God; and we know not with what we must serve the LORD, until we come thither. 27 But the LORD hardened Pharaoh’s heart, and he would not let them go. 28 And Pharaoh said unto him, Get thee from me, take heed to thyself, see my face no more; for in that day thou seest my face thou shalt die. 29 And Moses said, Thou hast spoken well, I will see thy face again no more.
Here is, I. The plague of darkness brought upon Egypt, and a most dreadful plague it was, and therefore is put first of the ten in Ps. cv. 28, though it was one of the last; and in the destruction of the spiritual Egypt it is produced by the fifth vial, which is poured out upon the seat of the beast, Rev. xvi. 10. His kingdom was full of darkness. Observe particularly concerning this plague, 1. That it was a total darkness. We have reason to think, not only that the lights of heaven were clouded, but that all their fires and candles were put out by the damps or clammy vapours which were the cause of this darkness; for it is said (v. 23), They saw not one another. It is threatened to the wicked (Job 18:5; Job 18:6) that the spark of his fire shall not shine (even the sparks of his own kindling, as they are called, Isa. l. 11), and that the light shall be dark in his tabernacle. Hell is utter darkness. The light of a candle shall shine no more at all in thee, Rev. xviii. 23. 2. That it was darkness which might be felt (v. 21), felt in its causes by their fingers’ ends (so thick were the fogs), felt in its effects, some think, by their eyes, which were pricked with pain, and made the more sore by their rubbing them. Great pain is spoken of as the effect of that darkness, Rev. xvi. 10, which alludes to this. 3. No doubt it astonished and terrified them. The cloud of locusts, which had darkened the land (v. 15), was nothing to this. The tradition of the Jews is that in this darkness they were terrified by the apparitions of evil spirits, or rather by dreadful sounds and murmurs which they made, or (which is no less frightful) by the horrors of their own consciences; and this is the plague which some think is intended (for, otherwise, it is not mentioned at all there) Ps. lxxviii. 49, He poured upon them the fierceness of his anger, by sending evil angels among them; for to those to whom the devil has been a deceiver he will, at length, be a terror. 4. It continued three days, six nights (says bishop Hall) in one; so long they were imprisoned by those chains of darkness, and the most lightsome palaces were perfect dungeons. No man rose from his place, v. 23. They were all confined to their houses; and such a terror seized them that few of them had the courage to go from the chair to the bed, or from the bed to the chair. Thus were they silent in darkness, 1 Sam. ii. 9. Now Pharaoh had time to consider, if he would have improved it. Spiritual darkness is spiritual bondage; while Satan blinds men’s eyes that they see not, he binds them hands and feet that they work not for God, nor move towards heaven. They sit in darkness. 5. It was a righteous thing with God thus to punish them. Pharaoh and his people had rebelled against the light of God’s word, which Moses spoke to them; justly therefore are they punished with darkness, for they loved it and chose it rather. The blindness of their minds brings upon them this darkness of the air. Never was mind so blinded as Pharaoh’s, never was air so darkened as Egypt’s. The Egyptians by their cruelty would have extinguished the lamp of Israel, and quenched their coal; justly therefore does God put out their lights. Compare it with the punishment of the Sodomites, Gen. xix. 11. Let us dread the consequences of sin; if three days’ darkness was so dreadful, what will everlasting darkness be? 6. The children of Israel, at the same time, had light in their dwellings (v. 23), not only in the land of Goshen, where most of them dwelt, but in the habitations of those who were dispersed among the Egyptians: for that some of them were thus dispersed appears from the distinction afterwards appointed to be put on their door-posts, ch. xii. 7. This is an instance, (1.) Of the power of God above the ordinary power of nature. We must not think that we share in common mercies as a matter of course, and therefore that we owe no thanks to God for them; he could distinguish, and withhold that from us which he grants to other. He does indeed ordinarily make his sun to shine on the just and unjust; but he could make a difference, and we must own ourselves indebted to his mercy that he does not. (2.) Of the particular favour he bears to his people: they walk in the light when others wander endlessly in thick darkness; wherever there is an Israelite indeed, though in this dark world, there is light, there is a child of light, one for whom light is sown, and whom the day-spring from on high visits. When God made this difference between the Israelites and the Egyptians, who would not have preferred the poorest cottage of an Israelite to the finest palace of an Egyptian? There is still a real difference, though not so discernible a one, between the house of the wicked, which is under a curse, and the habitation of the just, which is blessed, Prov. iii. 33. We should believe in that difference, and govern ourselves accordingly. Upon Ps. cv. 28, He sent darkness and made it dark, and they rebelled not against his word, some ground a conjecture that, during these three days of darkness, the Israelites were circumcised, in order to their celebrating the passover which was now approaching, and that the command which authorized this was the word against which they rebelled not; for their circumcision, when they entered Canaan, is spoken of as a second general circumcision, Josh. v. 2. During these three days of darkness to the Egyptians, if God had so pleased, the Israelites, by the light which they had, might have made their escape, and without asking leave of Pharaoh; but God would bring them out with a high hand, and not by stealth, nor in haste, Isa. lii. 12.
II. Here is the impression made upon Pharaoh by this plague, much like that of the foregoing plagues. 1. It awakened him so far that he renewed the treaty with Moses and Aaron, and now, at length, consented that they should take their little ones with them, only he would have their cattle left in pawn, v. 24. It is common for sinners thus to bargain with God Almighty. Some sins they will leave, but not all; they will leave their sins for a time, but they will not bid them a final farewell; they will allow him some share in their hearts, but the world and the flesh must share with him: thus they mock God, but they deceive themselves. Moses resolves not to abate in his terms: Our cattle shall go with us, v. 26. Note, The terms of reconciliation are so fixed that though men dispute them ever so long they cannot possibly alter them, nor bring them lower. We must come up to the demands of God’s will, for we cannot expect he should condescend to the provisos of our lusts. God’s messengers must always be bound up by that rule (Jer. xv. 19), Let them return unto thee, but return not thou unto them. Moses gives a very good reason why they must take their cattle with them; they must go to do sacrifice, and therefore they must take wherewithal. What numbers and kinds of sacrifices would be required they did not yet know, and therefore they must take all they had. Note, With ourselves, and our children, we must devote all our worldly possessions to the service of God, because we know not what use God will make of what we have, nor in what way we may be called upon to honour God with it. 2. Yet it exasperated him so far that, when he might not make his own terms, he broke off the conference abruptly, and took up a resolution to treat no more. Wrath now came upon him to the utmost, and he became outrageous beyond all bounds, v. 28. Moses is dismissed in anger, forbidden the court upon pain of death, forbidden so much as to meet Pharaoh any more, as he had been used to do, by the river’s side: In that day thou seest my face, thou shalt die. Prodigious madness! Had he not found that Moses could plague him without seeing his face? Or had he forgotten how often he had sent for Moses as his physician to heal him and ease him of his plagues? and must he now be bidden to come near him no more? Impotent malice! To threaten him with death who was armed with such a power, and at whose mercy he had so often laid himself. What will not hardness of heart and contempt of God’s word and commandments bring men to? Moses takes him at his word (v. 29): I will see thy face no more, that is, “after this time;” for this conference did not break off till ch. xi. 8, when Moses went out in a great anger, and told Pharaoh how soon he would change his mind, and his proud spirit would come down, which was fulfilled (ch. xii. 31), when Pharaoh became a humble supplicant to Moses to depart. So that, after this interview, Moses came no more, till he was sent for. Note, When men drive God’s word from them he justly permits their delusions, and answers them according to the multitude of their idols. When the Gadarenes desired Christ to depart, he presently left them.
Fuente: Matthew Henry’s Whole Bible Commentary
Verses 21-23:
The ninth plague struck unannounced with fierce intensity. Darkness descended over the land of Egypt. It was literally a darkness that could be felt. Similar darkness is that of the Chamsin, a southwest wind common in early morning, though more intense and severe, long-lasting. This dread wind rises suddenly and without warning. The air becomes charged with static electricity. It draws up dust and fine particles of sand until the light of the sun is hidden. The darkness deepens until artificial light is ineffective. The sand and dust enter every house, and fill every pore. Both men and animals seek any kind of shelter available.
It is possible that a severe Chamsin is what God sent upon Egypt. If so, it was far worse than others had been. It lasted for three days, during which no one in all Egypt got out of bed.
Jehovah showed His power and favor by giving light as usual in the Land of Goshen.
This plague was also directed against Egypt’s highest deity: Ra, the sun-god. Jehovah of Israel demonstrated His power over this false god, by withholding the light of the sun for three days.
Fuente: Garner-Howes Baptist Commentary
21. And the Lord said unto Moses. God here inflicts the punishment without denouncing it; because Pharaoh had deceitfully broken his promise of being obedient to His word. Since, therefore, he had so wickedly abused God’s clemency, he must needs be suddenly overtaken by a new calamity, that he might in the darkness feel God’s avenging hand, which he had despised. Nor, indeed, would he have been alarmed by menaces; as it will directly appear, that, when he was warned of the death of his first-born, and of the same slaughter both upon the first-born of man and of beast through the whole land, he was unmoved, and in his security provoked God, as if he had heard nothing. There is no wonder, then, that God covered the whole land with darkness before Pharaoh could suspect anything of the kind. At the end of the verse, some translate the word ימש, (125) yamesh, passively; as if he had said that the darkness might be felt. For the word חשך, choshek, darkness, (126) is singular in Hebrew. Those who take it transitively, because they suppose it to be put indefinitely, understand a noun, with this meaning, “that a man might feel.” But if the transitive sense be preferred, it will be better referred to Pharaoh. But I willingly subscribe to their opinion, who hold that the darkness was so thick that it might be felt by the hand.
(125) ימש, the vowels determine this verb to be in the Hiphil, or active causal voice. חשך , darkness, comes after the verb; the ordinary position of the nominative in Hebrew. The words, therefore, should naturally mean the darkness shall make (a man) feel. — W.
(126) Referring, of course, to the Latin plural noun tenebrae.
Fuente: Calvin’s Complete Commentary
CRITICAL NOTES.
Exo. 10:21. Darkness which may be felt] Frst takes the Heb. to mean: to grope about in the dark.
MAIN HOMILETICS OF THE PARAGRAPH.Exo. 10:21-23
THE PLAGUE OF DARKNESS; OR, A TYPE OF THE SAD MORAL CONDITION OF UNREGENERATE HUMANITY
The land of Egypt is now covered in palpable darkness. We cannot tell how this darkness was produced. It was a miracle. It may have been produced by a deprivation of sight (Deu. 28:27-29). It may have been caused by a storm, or by a thick cloud resting upon the earth (Exo. 14:20). The Egyptians worshipped the sun under the name of Osiris. Thus their god had forsaken them, or he was dethroned. This darkness was not relieved by any artificial light; but the children of Israel had light in their dwellings.
I. That unregenerate humanity is in a condition of moral darkness. This is abundantly evident to a devout and thoughtful mind. It is demonstrated by the pages of inspiration, by the record of history, and by the experiences of human life. Darkness is upon the face of the earth.
1. The unregenerate are ignorant. Darkness is an emblem of ignorance. All unregenerate men are ignorant. They may be men of science, or students of the mysteries of the material universe; they may be versed in all secular knowledge; yet they are ignorant, they are ignorant of God as their Father, of Christ as their Saviour, of the Holy Spirit as their Comforter, and of the glories of the moral universe in which their souls are called to live.
2. The unregenerate are miserable. How miserable would be the Egyptians during these days of palpable darkness; a true emblem of the moral wretchedness of the sinner. He is destitute of the glorious light of heaven, the true illumination of the soul. He gropes in darkness to an awful destiny of woe. He knows not the higher enjoyments of being. He lives in a dark world.
3. The unregenerate are in danger. Men in the dark are in danger. This is true of the soul. Without the light of truth and without the light of the Eternal Spirit, it must perish. It is under the condemnation of heaven.
II. That unrenewed humanity is in moral darkness through sin. As the darkness was brought upon Egypt by sin, so it has been brought upon mankind. The race was born into the glad enjoyment of moral light. The light was lost by disobedience. Hence all men are now born in soul-darkness. They only emerge into light as they come to the cross, where they are illumined by the Sun of Righteousness. Then they walk as children of the light.
III. That unrenewed humanity is in great straits through, and has no artificial alleviation of, its moral darkness.
1. The moral vision of humanity is impeded. The Egyptians were not able to see each other. If men were pure, with what visions of soul would they be enriched; they would see the heavens opened and the Spirit of God descending upon them. But, alas! they are in darkness because of sin.
2. The moral activity of humanity is suspended. The Egyptians were not able to rise from their places. Sin imprisons the activities of the soul. It renders men unable to accomplish the mission of life. This darkness of the soul can only be removed by Christ. No artificial light can chase it away. LESSONS:
1. To seek to relieve the woe of those who sit in darkness and in the shadow of death.
2. To see the effect of sin.
3. To seek light from the cross of Christ.
SUGGESTIVE COMMENTS ON THE VERSES
Exo. 10:21-23. God falls upon sinners without warning, when they deal falsely with Him.
The same signal God may command for several uses.
Palpable darkness is a judgment from God.
Chains of darkness can God make to hold fast sinners in prison.
God executes His judgments on the world with discrimination to His people.
Egypts darkness is Israels light.
LIGHT IN THE DWELLINGS OF THE GOOD
I. In the dwellings of the good there is the light of revealed truth.
II. In the dwellings of the good there is the light of providential guidance.
III. In the dwellings of the good there is the light of moral character.
Home light, Exo. 10:23last clause. The light which the Israelites had in their dwellings during this plague was doubtless supernatural. God still gives light to His people while the world around them dwells in darkness. Earth has no light in itself; neither has man. All light is from God. All may possess spiritual light. Some prefer darkness. The true Israel still have light in their dwellings. Light in the heart brings light in the home.
I. There is supernatural light in the dwellings of Gods people. Light may be regarded as an emblem of spiritual truth. There is a light brighter than the light of the sun. Gods people dwell in it. The light of the glory of God has shone in upon them.
Tis not the morning light
That wakes the lark to sing;
Tis not a meteor of the night,
Nor track of angels wing;
It is an uncreated beam,
Like that which shone on Jacobs dream.
Montgomery.
God is light. He dwells with His saints. Christ is the true Light. He riseth upon them as the Sun of Righteousness with healing in His wings. Gods Word is a light: this Divine lamp ever shines in their homes. Light is an emblem of love, of purity, of knowledge, of joy. These virtues ever brighten and beautify domestic duties and parental anxieties. No other light, but that which comes from God, and is apprehended by the eye of the soul, can truly illumine our dwellings. No creations of worldly wisdom, wealth, or philosophy can give this heavenly light. There is darkness that may be felt where it does not shine. Approaching the metropolis one winters evening in the train, the lights gleaming from its myriad houses as we dashed along attracted the notice of the passengers. Ah, said a poor woman, the houses look bright enough, but the true light is where the love of God is. She had been taught of God. This is the truth. Only those who have His love have light in their dwellings.
II. That this light is the source of manifold blessings. Comfort under trial; strength in weakness; peace in disquietude; lessons of resignation, patience, and fortitude: sanctification of affliction; sympathy with the suffering members of the household; preservation in calamitous times; sustaining trust in God under perplexing circumstances; hope of eternal felicity. Happy is the home where this light shines. Men from such homes have a celestial brightness about them; children reared in such dwellings become burning and shining lights in the world. Happy is the people that is in such a case. (Psa. 144:12-15.)
III. That this light is a foregleaming of that glory which will be enjoyed by Gods people for ever. The light that shines in pious homes is the same that brightens heaven. When John saw that holy dwelling-place he says, The glory of God did lighten it, and the Lamb is the light thereof. Gods love in Christ is the light of every true Israelites dwelling on earth, and that is the light of heaven. Christian homes ought to be spangles of celestial brightness on this darksome earth. The light here is sometimes dimmed. Heaven is its native sphere. It suffers there no eclipse. Our vision too will be clearer. Every spiritual truth which natural light symbolises, and is but its material shadow, will be seen in all its harmonious sympathies and grandest proportions. We shall see light in Gods light. The light will penetrate us more fully: we shall be glorified by it. We now know in part, but then face to face. The light is the same; but it has now to pass through the murky atmosphere of our sinfulness. This light gleams upon us to prepare us for its fuller manifestations in heaven. The home of the true Israelite is bright with the celestial glory: it has much of heaven in it: it is distinguished by heavens light; and those who pass from such dwellings into heaven go from one Divine glory to another; going from Gods light on earth to His light in heaven.
The dwellings of the good:
1. Their light.
2. Their beauty.
3. Their protection.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
(21) Darkness which may be felt.Heb., one shall grasp darkness. The Authorised Version seems to give the true meaning, which is found also in the LXX. and the Vulg. The idea is an exaggeration of that instinctive feeling which makes us speak of thick darkness. The general voice of mankind confirms the use of the phrase.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
THE NINTH PLAGUE.
(21-23) The ninth plague, like the third and sixth, was sent without any previous warning. It consisted in a thick darkness, which may have been brought about by means of the Khamsin, or Wind of the Desert, which frequently blows about the time of the vernal equinox, and brings with it such clouds of a fine impalpable sand that the light of the sun is obscured, and an effect produced which some travellers have compared to the most gloomy night. Or it may have been a shutting out of the suns rays by dense fog and cloud of a more ordinary character; though in that case there must have been something in the visitation very much exceeding any known instance of such darkness. They saw not one another, we are told, for three days (Exo. 10:23). The darkness was one which might be felt (Exo. 10:21). Such a preternatural continuance of absolutely impenetrable blackness of darkness would cause to any man a feeling of intense alarm and horror. To the Egyptians it would be peculiarly painful and terrible. Ra, the sun-god, was among the principal objects of their worship, especially in the Delta, where Heliopolis and Pithoni were cities dedicated to him. Darkness was a creation of Setthe Evil Principle, the destroyer of Osirisand of Apophis, the Great Serpent, the impeder of souls in the lower world. It would have seemed to the Egyptians that Ra was dead, that Set had triumphed over his brother, that Apophis had encircled the world with his dark folds, and plunged it in eternal night. Hence Pharaohs early call for Moses, and permission that the people should depart, with their families (Exo. 10:24): a concession which, however, was marred by the proviso, Only let your flocks and herds be stayed.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
FIFTH PLAGUE DARKNESS, Exo 10:21-29.
21. Stretch out thine hand toward heaven darkness which may be felt Literally, and one shall feel darkness; a fearfully-expressive figure . Moses raises his hand over Egypt for the last time, and a darkness falls which is the shadow of the death that draws nigh to every house in the doomed land . It was a fitting prelude to the final dreadful visitation, when Jehovah’s messengers had retired from the scene, and himself went forth in the midnight judgment . For three days the pall of silence lay upon Egypt, and no one moved from his place, as if all awaited in terror the final stroke .
In this plague Jehovah revealed himself as the God of the Egyptian sun-god, the Ra, or Re, from whom Pharaoh and many of the Egyptian kings derived their names or titles; who was deemed the father of a whole order or rank of gods, and was worshipped especially at Heliopolis, or the City of the Sun. The obelisk of Egypt is the “finger of the sun” the sunbeam in stone.
The above picture represents the Egyptian god Ammum-Ra enthroned, and above him the sun, each ray ending in a hand, to denote his power over the world. In his right hand he holds the handled cross, the symbol of life; lotus flowers are before him, and a Theban king is worshipping him. The symbolic asp is on the king’s forehead, and his name in the cartouch above.
Fuente: Whedon’s Commentary on the Old and New Testaments
The Ninth Plague – The Plague of Thick Darkness ( Exo 10:21-29 ).
As with the third and sixth plagues this one comes without introduction or warning, like a second hammer blow following a first or like a left followed by a right in boxing.
a Yahweh tells Moses to stretch out his hand towards heaven so that there will be darkness over the whole land of Egypt, a darkness which may be felt (Exo 10:21).
b Moses did as he was bid and there was thick darkness over Egypt for three days so that they could not leave their homes, nor could they see one another, although the children of Israel had light in their dwellings (Exo 10:22-23).
c Pharaoh calls Moses and says that they may go with their little ones but must leave their cattle behind (Exo 10:24).
d Moses replies that he must let them also have their cattle for they will need sacrifices and whole burnt offerings, for their sacrifices to Yahweh (Exo 10:25).
d ‘Not a hoof’ would be left behind, for they will not know the details of what they require until they have arrived at their destination (Exo 10:25-26).
c But in the end Yahweh hardened Pharaoh’s heart so that he would not let them go (Exo 10:27).
b Pharaoh tells him to leave him and ensure that he (Moses) sees his face no more, for in the day that Moses sees his face he will die (Exo 10:28).
a Moses replies that he has spoken well, ‘You will see my face no more’ (Exo 10:29).
The contrasts are striking. In ‘a’ total darkness is promised (so that none can see anyone’s face) and in the parallel Moses confirms that Pharaoh will not see his face again. This comparison is confirmed in ‘b’ for there it is specifically stated that one man would not be able to see another in the thick darkness, while in the parallel Pharaoh ironically tells Moses that he will not be allowed to see his face again. In ‘c’ Pharaoh gives reluctant half-permission, and in the parallel he will not let them go. His intransigence is being drawn out. In ‘d’ Israel must have their cattle for purposes of sacrifice, and in the parallel not a hoof will be left behind.
Exo 10:21
‘And Yahweh said to Moses, “Stretch out your hand towards heaven that there may be darkness over the land of Egypt, even darkness that may be felt (literally ‘that one may feel darkness’).” ’
Pharaoh had seen what Yahweh had done to Re in the previous plague, which had affected him deeply, and now He struck again, this time without warning. The sun was blotted out and the land was in total darkness. This was not ordinary darkness. It was probably caused by an unusually heavy and severe khamsin dust storm resulting from a fierce hot wind from the desert containing within it an immense number of particles of sand, exacerbated by the large amounts of the red earth which had been deposited by the Nile which would have dried out as a fine dust, and would be lying on the ground. Thus the khamsin resulted in it blowing across the land. The khamsin wind would stir all this up making the air unusually thick and dark even for a khamsin, and blotting out the light of the sun. Approximately three days is the known length of a khamsin (Exo 10:23). This, coming on top of all that had come before, and seeming again to affect the sun god himself would have a devastating effect. Pharaoh was indeed being attacked at his heart (Exo 9:14). And the land would be brought to a total standstill.
“Darkness that may be felt.” The sand and dust made it something which men felt as well as experienced. During the storm nothing could be done. The dust forced its way into their houses (they had little protection for their windows). All men could do was shelter as best they may and wait for it to pass.
Exo 10:22-23
‘And Moses stretched out his hand towards heaven, and there was thick darkness in all the land of Egypt for three days. They did not see one another, nor did any rise from his place for three days. But all the children of Israel had light in their dwellings.’
Previously Moses had stretched out his staff (Exo 9:23; Exo 10:13), now he merely stretched out his hand. It was the hand of Yahweh. He was growing in confidence and trust and no longer needed visible supports. And the result was a khamsin dust storm more severe than anything in living memory, for it covered the whole of Egypt. To be caught in such a severe dust storm in the desert is to be rendered immobile. Those so caught often cannot see beyond their noses, and are helpless except to protect their camels, their noses, their eyes and their bodies from the storm, and wait crouched and immobile until the storm has passed, which usually takes three days. Being in Egypt (which was mainly desert, rendered even more dusty by the red dust that had come down on the Nile) they were able to take shelter in their homes, but the khamsin found its way in and they were unable to see each other, and simply lay without moving until it had passed.
“Thick darkness.” Literally thick with the sand and the dust. It swirled everywhere and there was no escaping it. It could not be kept out. And the land would be totally dark and the people would undoubtedly envisage evil spirits at work causing illness and death.
“For three days”. Khamsins regularly lasted for three or four days. Three is the number of completeness. The Egyptians were trapped wherever the storm had found them and were unable to socialise outside the home or have contact with each other. Life stood still. Time stood still. But Goshen escaped the worst of the storm and the children of Israel were hardly affected. There was light in their houses. The sun still shone on them. They were not in darkness, in either way.
Exo 10:24
‘And Pharaoh called to Moses and said, “Go yourselves, serve Yahweh, only let your flocks and your herds be kept behind. Let your little ones go with you.”
Pharaoh now made a further concession. He was fighting desperately for his pride. All the people may go to worship Yahweh, but they must leave their flocks and herds behind. He knew that they would be reluctant to lose them and that without them they could not survive for long. They would have to come back. This suggests that by this stage he was suspecting that they were hoping to depart for good.
Or it may be that he feared that they intended to join with some unknown enemy hiding in the wilderness, and thought that if they had left their cattle behind they would think twice about participating in such a venture. For they could then lose all their wealth. This incidentally draws our attention to the fact that in their ‘slavery’ they owned much cattle. Certainly they had to endure arduous forced labour on Pharaoh’s building works, but they had a certain amount of freedom and independence.
That it was Moses’ hope that they would leave permanently is clear. But that does not mean that it was his direct intention. He was simply doing what Yahweh had told him, and that was to go into the wilderness with the whole people of Israel and offer sacrifices. He was leaving in God’s hands what would follow. (For he knew only too well that if they tried to escape, the Egyptian army would be able to force them back. But he simply trusted God to sort the situation out).
Exo 10:25-26
‘And Moses said, “You must also give into our hand sacrifices and burnt offerings that we may sacrifice to Yahweh our God. Our cattle also will go with us. Not a hoof will be left behind. For from them we must take what is needed to serve Yahweh our God, and we do not know what we must serve Yahweh with until we arrive there.”
Moses now insisted that Pharaoh’s offer was not good enough. Their cattle and flocks must go with them. There could be no compromise. They would need sacrifices and whole burnt offerings, and until they arrived they would not know what Yahweh would demand. The ‘sacrifices’ would be partly consumed on the altar and partly shared among the worshippers, so that many would be required for the feast. And the ‘whole burnt offerings’ (‘that which goes up’) would be totally burned up.
“You must also give into our hands –.” This may be a demand that Pharaoh also now provide further means of sacrifice. But it was more probably simply a recognition that what they had ‘belonged’ to Pharaoh and he must let them take it with them.
Exo 10:27-28
‘But Yahweh made Pharaoh’s heart strong and he would not let them go. And Pharaoh said to him, “Get yourself from me, see to your own safety, do not come before me (see my face) again, for in the day that you come before me (see my face) again you will die.”
Patience was running out on both sides. Pharaoh felt cornered and he did not like it. He had had enough. He would yield no further. Total surrender was too humiliating and unbecoming to a Pharaoh, so he warned Moses that if he ever came to see him again he would have him put to death. ‘See my face no more.’ The statement is intended to be ironic as the analysis above confirms. In the khamsin no one had been able to see anyone else’s face. He wanted it to be known that Yahweh was not the only one who could prevent men seeing the faces of others. As far as he was concerned this was the end of any negotiation. Permission to worship Yahweh in the wilderness was now strictly denied. Let Moses be gone, and let Yahweh do what He will.
Exo 10:29
‘And Moses said, “You have spoken well. You will see my face no more.”
Moses equally ironically confirms that Pharaoh also will not see his face again. The repetition brings home the illustration. Pharaoh is in his own thick darkness, and there is therefore nothing ahead for him but tragedy. Indeed circumstance will be such that he will soon wish to see Moses’ face.
It should be noted that at this point there is a deliberate insertion of text (although certainly by the original author for it fits in to both literary chiastic constructions). For Moses does not leave after his words in Exo 10:29. His diatribe continues in Exo 11:4-8.
In the behaviour of Pharaoh we have a picture of the behaviour of the world in its obstinacy against God. Like Pharaoh man will not yield to God’s approach. He may make a pretence of submission but his heart is hardened and when it comes to the crunch he stands up for his own ‘rights’. He refuses to obey the voice of God. Thus does he bring himself into judgment.
Fuente: Commentary Series on the Bible by Peter Pett
The Ninth Plague (Darkness) Exo 10:21-29 tells us about the ninth plague in which darkness filled the land of Egypt. In Egyptian mythology, Re was their sun god. [43] It is possible that the ninth plague was directed against this god. Thus, the description of “thick darkness over the land of Egypt” serves as a declaration of the mighty power of the God of Israel over the Egyptian god Re.
[43] James H. Breasted, Development of Religion and Thought in Ancient Egypt (New York: Charles Scribner’s Sons, 1912), 8.
Fuente: Everett’s Study Notes on the Holy Scriptures
The Plague of Darkness
v. 21. And the Lord said unto Moses, Stretch out thine hand toward heaven that there may be darkness over the land of Egypt, even darkness which may be felt. v. 22. And Moses stretched forth his hand toward heaven; and there was a thick darkness in all the land of Egypt three days; v. 23. they saw not one another, neither rose any from his place for three days. v. 24. And Pharaoh called unto Moses, v. 25. And Moses said, Thou must give us also sacrifices and burnt offerings that we may sacrifice unto the Lord, our God; v. 26. Our cattle also shall go with us; there shall not an hoof be left behind. v. 27. But the Lord hardened Pharaoh’s heart, and he would not let them go. v. 28. And Pharaoh said unto him, Get thee from me, take heed to thyself, see my face no more; for in that day thou seest my face thou shalt die. v. 29. And Moses said, Thou hast spoken well, I will see thy face again no more.
Fuente: The Popular Commentary on the Bible by Kretzmann
EXPOSITION
THE NINTH PLAGUE. The ninth plague, like the third and the sixth, was inflicted without special warning. God had announced, after the plague of boils, that he was about to “send all his plagues upon the heart” of the king; and so a succession of inflictions was to be expected. The ninth plague probably followed the eighth after a very short interval. It is rightly regarded as an aggravation of a well-known natural phenomenonthe Khamsin, or “Wind of the Desert” which commonly visits Egypt about the time of the vernal equinox, and is accompanied by an awful and weird darkness. This is caused by the dense clouds of fine sand which the wind brings with it, which intercept the sun’s light, and produce a darkness beyond that of our worst fogs, and compared by some travellers to “the most gloomy night.” The wind is depressing and annoying to an extreme degree. “While it lasts no man rises from his place; men and beasts hide themselves; the inhabitants of towns and villages shut themselves up in their houses, in underground apartments, or vaults.” It usually blows for a space of two, or at most three, days, and sometimes with great violence, though more often with only moderate force. The visitation here recorded was peculiar,
1. In its extent, covering as it did “all the land d Egypt;”
2. In its intensity”they saw not one another” (Exo 10:23)”darkness which may be felt” (Exo 10:21);
3. In its circumscription, extending, as it did, to all Egypt except only the land of Goshen (Exo 10:23). These circumstances made Pharaoh at once recognise its heaven-sent character, and request its removal of Moses, whom he sought to persuade by conceding the departure of the Israelites with their families. He marred, however, the whole grace of this concession by a proviso that they should leave behind them their flocks and herds, viewing these as, equally with their families, a security for their return. Moses therefore indignantly rejected his offerthe flocks and the herds should go with themhe would not have a hoof left behindthey did not know what sacrifices would be required at the feast which they were about to keep, or how many (Exo 10:25, Exo 10:26)therefore they must take all. Pharaoh, greatly angered, forthwith broke up the conference (Exo 10:28), but not, as it would seem, before Moses, equally displeased, had announced the tenth plague, and the results which would follow it (Exo 11:4-8).
Exo 10:21
Darkness which may be felt. Literally, “and one shall feel, or grasp, darkness.” The hyperbole is no doubt extreme; but the general sentiment of mankind has approved the phrase, which exactly expresses what men feel in absolute and complete darkness. Kalisch renders, “a darkness in which men grope.” But the grammatical construction does not allow of this.
Exo 10:22
A thick darkness.Literally, “An obscurity of darkness.” The phrase is intensitive.
Exo 10:23
They saw not one another. Or, “Man did not see his brother.” The descriptive phrases previously used are poetic, and might imply many different degrees of obscurity. This seems distinctly to shew that pitch darkness is meant. Such absolute obscurity is far beyond anything which the khamsin produces, even when it is most severe, and indicates the miraculous character of the visitation. Neither rose any from his place for three days. It is not meant that no one moved about his house, but that no one quitted it. (Compare Exo 16:29, where the phrase used is similar.) No one went out into the unnatural darkness out of doors, which he dreaded. All stayed at home, and did what they had to do by the artificial light of lamps or torches. All the children of Israel had light in their dwellings. It is not explained how this was effected. Some suppose that the sand-storm did not extend to the land of Goshen. But in that case, such Egyptians as lived among the Israelitestheir neighbours. (Exo 11:2)would have shared the benefit, which seems not to have been the case. I should rather suppose that the storm was general, and that the Israelites were supplied with a light, not that of the sun, by miracle.
Exo 10:24
Only let your flocks and your herds be stayed. The pitch darkness is more than Pharaoh can bear. On the third day of its duration probably, he sends a messenger who succeeds in finding Moses, and conducting him to the monarch’s presence. He has made up his mind to yield another pointthat on which he insisted so strongly at the last interview (Exo 10:10, Exo 10:11)he will let the Israelites go with their familiesonly, their flocks and herds must remain behind. This will be, he considers, a sufficient security for their return; since without cattle they would be unable to support life for many days in the wilderness. Your little ones. Rather, “your families.”
Exo 10:25, Exo 10:26
Moses absolutely refuses the suggested compromise. He had already declared on a former occasion, “With our young and with our old we will go; with our sons and with our daughters, with our flocks and with our herds we will go” (Exo 10:9). He is not inclined to retract now, after two additional plagues, what he had demanded before them. He does not refuse, however, to set forth his reasons. The cattle must go because the feast which they are about to keep requires sacrifices- they must all go, because the Israelites do not as yet know what animals, or how many of each, will be required of them. The feast was a new thing, without precedent; its ritual was not yet laid down. No exact directions were to be expected, until the place was reached where God intended that it should be celebrated.
Exo 10:27
HardenedAgain the strong expression, yekhazak, is used, as in Exo 10:20.
Exo 10:28
And Pharaoh said, etc. The reply of Pharaoh indicates violent anger. No doubt he thought that now the intention of Moses to deprive him altogether of the services of so many hundred thousand slaves was palpable, and scarcely concealed. Greatly enraged, he gives vent to his rage, with the want of self-control common among Oriental monarchsrudely bids Moses be gone (Get thee from me), threatens him (take heed to thyself), and bids hires never more seek his presence, under the penalty of instant death, if he makes his appearance. Considering the degree of civilization, refinement, and politeness to which the Egyptians had attained under the eighteenth and nineteenth dynasties, such an outbreak must be regarded as abnormal, and as implying violent excitement.
Exo 10:29
And Moses said, etc. The reply of Moses, so far, is simple and dignified. Thou hast spoken well, he says“thou hast made a right decisionfurther interviews between me and thee are useless, can lead to no result, only waste time. This shall be our last interviewI will see thy face no more.” It is generally agreed however that Moses did not quit the presence with these words; but continued to address Pharaoh for some little time, making his parting speech in the terms which are recorded in Exo 10:4-8 of the next chapter. Having announced the Tenth Plague, the coming destruction of the first-born, he turned and “went out from Pharaoh in a great anger” (Exo 11:8).
HOMILETICS
Exo 10:21-23
The children of darkness have darkness, and the children of light have light as their portion.
From the beginning of the creation God “divided the light from the darkness” (Gen 1:4); and ever since the two have been antagonistic the one to the other. Angels as well as men are divided into two classesbright and glorious spirits that dwell in the light of God’s presence, and are called” angels of light” (2Co 11:14); and gloomy spirits of evil, whom God has reserved in everlasting chains under darkness for final judgment (Jud 1:6). So Scripture speaks of man as divided into those who are “of the night and of darkness,” and those who are “children of light and of the day in (1Th 5:5).
I. THE CHILDREN OF DARKNESS, THOSE WHO LOVE DARKNESS RATHER THAN LIGHT, HAVE DARKNESS ASSIGNED TO THEM.
1. Spiritual darkness. “Because they do not like to retain God in their knowledge, God gives them over to a reprobate mind” (Rom 1:28). Their “foolish heart is darkened” (Rom 1:21). They grow continually more blind and more ignorant, more incapable of seeing and understanding the things of the Spirit, since these are “spiritually discerned.” Their senses not being “exercised by reason of use to discern both good and evil,” they lose the power of discernment, and “put bitter for sweet, and sweet for bitter.” “The light that is within them”i.e; the consciencehaving “become darkness, how great is that darkness”!
2. Mental darkness. They “grope as the blind in darkness” (Deu 28:29). They have no clue to the real nature of the universe of which they are a part, or of the world in which they live. They are mentally sightless, unable to perceive the force of arguments and evidences which would convince any one whose mental vision God had not judicially blinded. They sometimes in these days call themselves “Agnostics,” implying thereby that they know nothing, see nothing, have no convictions. Not unfrequently they allow them- selves to be imposed upon by the most gross illusions, giving that faith to the ravings of Spiritualists which they refuse to the Word of God. Or they accept as certain truth the unverified speculations and hypotheses of so-called scientific men, and consider Revelation to be overruled and set aside by the guesses of a few physiologists.
3. Ultimately, as it would seem, they receive as their portion, physical darknes. “Cast ye the unprofitable servant into cuter darkness” (Mat 25:30). “The children of the kingdom shall be cast into outer darkness” (Mat 8:12). “Woe unto them! for they have gone in the way of Cain to whom is reserved the blackness of darkness for ever” (Jud Rev 1:13).
II. THE CHILDREN OF LIGHT, THOSE WHO LOVE LIGHT, HAVE LIGHT FOR THEIR PORTION. “Awake, thou that sleepest, and arise from the dead, and Christ shall give thee light.” Christ gives his followers,
1. Spiritual light. “The commandment is a lamp, the law is light” (Pro 6:23). “By doing the will of God, men come to know of the doctrine, whether it is of God’ (Joh 7:17). Their spiritual discernment is continually increased. Whatever the amount of spiritual darkness around themin the midst of the clouds of Deism, Pantheism, Agnosticism, scientific materialism, and Atheism, they “have light in their dwellings.” Theirs is the true enlightenment. The Lord their God enlightens their darkness (Psa 18:28); opens the eyes of their understanding (Eph 1:18); fills them with knowledge of his will in all wisdom and spiritual understanding (Col 1:9).
2. Mental light. The true Christian “has a right judgment in all things.” God gives to those who are his “the spirit of a sound mind” (2Ti 1:7). Not, that Christians are always cleverthey may be slow, dull, devoid of all quickness or mental brightness. But they will be soberminded, not easily misled; they will see through sophisms, even if they cannot expose them; they will not be imposed upon by charlatans or soi-disant “philosophers.” They will “try the spirits” that seek to lead them astray, and not very often be deceived by them.
3. A final reward of heavenly, ineffable, soul-satisfying light. After the resurrection of the dead, “they that be wise shall shine as the brightness of the firmament” (Dan 12:3). They shall dwell where there is light, and” no darkness at all.” “The nations of them which are saved shall walk in the light” of that city which shall have “no need of the sun, neither of the moon to shine in it; for the glory of God will lighten it, and the Lamb is the light thereof” (Rev 21:23, Rev 21:24). “There shall be no night there; and they need no candle, neither light of the sun, for the Lord God giveth them light, and they shall reign for ever and ever” (Rev 22:5).
Exo 10:24-26
Compromise the favourite resort of the worldly-minded, the abomination of the spiritually-minded.
Pharaoh had tried compromise more than once and failed (Exo 8:25-28; Exo 10:8-11); but he must needs try it again. This marks the tenacity with which the worldly-minded cling to what they think the height of policy, but what is, in reality, a weak and unworthy subterfuge. Pharaoh did not wish to grant any part of the request of Moses; but, if he must yield to some extent, he would save his dignity and his interest, he thought, by yielding less than what was demanded. On four occasions he makes four different offers.
I. THEY MAY WORSHIP GOD WHEREVER THEY PLEASE WITHIN THE LIMITS OF EGYPT (Exo 8:25). A foolish offer, which, if accepted, would certainly have led to a riot and possibly to a civil war (Exo 8:26). But Pharaoh had only thought of his own dignity, not of the consequences. So civil rulers frequently ask the Church of Christ to concede this or that for the honour of the State, when the concession would do the State the greatest possible injury. In their short-sightedness they do not see that in striking at the Church they will wound themselves. In their zeal for their own honour, they do not care how much the Church, or even how much the State suffers.
II. THEY MAY WORSHIP GOD IN THE WILDERNESS, ONLY THEY MUST NOT GO VERY FAR AWAY (Exo 8:28). This offer was an improvement; it did not require a plain violation of the express command of God. But it was insidious. It was made with the view of compelling a return. Pharaoh suspected from the first that the message, “Let my people go,” meant “let them go altogether.“ This, until stunned by the dread infliction of the last plague, he was fully resolved not to do. He would let them go as a cat lets a mouse go, so far but not furthernot out of his reach. So kings will give their people liberty, or the Church liberty, but only within narrow limitsin seeming rather than in realityto such an extent as will not interfere with their being the real master, and re-asserting their absolute power at their pleasure. Once more Pharaoh was short-sighted. Had his offer been accepted, and had he then attempted to compel a return, he would only have precipitated some such catastrophe as befel his army at the Red Sea.
III. THEY MAY GO THE THREE DAYS‘ JOURNEY INTO THE WILDERNESS, ONLY THEY MUST LEAVE THEIR FAMILIES BEHIND (Exo 10:8-11). The rejection of his first and second offers left Pharaoh no choice but to allow of the Israelites departing beyond his reach. So he devises a compromise, by which he thinks to lure them back. They shall leave their families behind. But God had said, “Let my people go,” and children are as essential an element in the composition of a nation as either women or men. This offer was therefore more contrary to the Divine message which he had received than his second one. Worldly-minded men will frequently, while pretending to offer a better compromise, offer a worse; and, both in private and public dealings, it behoves prudent persons to be on their guard, and not imagine that every fresh bid that is made must be an advance. The law of auction does not hold good either in private or in parliamentary bargaining.
IV. THEY MAY GO THE THREE DAYS‘ JOURNEY INTO THE WILDERNESS, AND TAKE THEIR FAMILIES, IF THEY WILL ONLY LEAVE THEIR CATTLE BEHIND (Exo 10:24). This was the most crafty suggestion of all. The cattle had not been mentioned in the Divine message, nor could it be said that they were part of the nation. The king could require the detention of the cattle without infringing the letter of the Divine command. But he secured the return of the nation to Egypt as certainly by this plan as by the retention of the families. A nomadic people could not subsist for many weeksscarcely for many days, without its flocks and herds. The Israelites would have been starved into surrender. Moses, however, without taking this objection, was able to point out that the terms of the message, rightly weighed with reference to all the circumstances, embraced the cattle, since sacrifice was spoken of, unaccompanied by any limitation. Once more, therefore, he was enabled to decline the compromise suggested as an infraction of the command which he had received, when its terms were rightly understood. Worldly men are continually placing their own construction on the words of God’s messages, and saying that this or that should be given up as not plainly contained in them. The example of Moses justifies Christians in scanning narrowly the whole bearing and intention of each message, and insisting on what it implies as much as upon what it expresses. True wisdom will teach them not to be driven to a compromise by worldly men’s explanations of the Divine Word. They will study it for themselves, and guide their conduct by their own reading (under God’s guidance) of the commands given them. Further, the example of Moses in rejecting all the four offers of Pharaoh, may teach us to suspect, misdoubt, and carefully examine every proposed compromise; the essence of compromise in religion being the surrender of something Divinely ordered or instituted for the sake of some supposed temporal convenience or advantage. It can really never be right to give up the smallest fragment of revealed truth, or to allow the infraction of the least of God’s commandments for even the greatest conceivable amount of temporal benefit either to ourselves or others.
Exo 10:25
Bad men, when unable to overcome good men’s scruples, throw off the mask of friendliness, and show themselves in their true colours.
The circumstances of human life are continually bringing good men and bad men into contact and intercourse. Three results may follow:
1. The bad may corrupt the good. This is the result too often. “Evil communications corrupt good manners.” Few can touch pitch and not be defiled.
2. The good may convert the bad. The first Christians converted a world that lay in wickedness. Esther softened the heart of Ahasuerus. St. Ambrose, by long withstanding his will, converted Theodosius.
3. Neither may make any impression upon the other. In this case, while the good man merely regrets his inability to turn the bad man to righteousness, the bad man, baffled in his attempts to overcome the scruples of the good man and lead him astray, is apt to be greatly provoked, and to threaten, or even proceed to violence. “Take heed to thyselfin the day thou seest my face thou shalt die.” What a spring of bitterness wells up from the evil heart of the sinner who feels himself opposed successfully, thwarted in his schemes, and baffled! While he still hopes to succeed all is smooth speaking. “I have sinned.” “Forgive my sin this once only.” “Go ye, serve the Lord.” When he finds that he cannot prevail, there is a sudden and complete change. Benefits are forgotten; friendliness is a thing of the past; even the prescribed forms of politeness are set aside. The wild beast that lies hid in each unregenerate man shows itself, and the friendly acquaintance of months or years is ready to tear his opposer to pieces.
HOMILIES BY J. ORR
Exo 10:21-29
The plague of darkness.
This was the third of the great plagues, and it came, as in certain previous instances, unannounced.
I. THE LAST OF THE ADMONITORY PLAGUES (Exo 10:21-24). The plagues, viewed as trials of Pharaoh’s character, end with this one. The death of the first-born was a judgment, and gave Pharaoh no further space for repentance. We may view this last of the nine plagues:
1. As awful in itself. Whatever its natural basis, the preternatural intensity of the darkness now brought upon the land told plainly enough that it was one of the wonders of Jehovah. For three whole days no one human being in Egypt saw another, even artificial light, it would appear, failing them in their necessity. The fearfulness of the plague was heightened to those stricken by it by the fact that the Israelites “had light in their dwellings”; also by the fact that the sun in his different phases was the chief object of their worship. When one reflects on the terrors which accompany darkness in any case; on the singular effect it has in working on the imagination, and in intensifying its alarms, it will be felt how truly this was a plague laid upon the heart (Exo 9:14). Darkness suddenly descending on a land invariably awakens superstitious fears, fills multitudes with forebodings of calamity, creates apprehensions of the near approach of the day of judgment; what, then, would be the effect on the Egyptians when they “saw their crystal atmosphere and resplendent heavens suddenly compelled to wear an aspect of indescribable terror and appalling gloom”? We may gather how great was the distress from the fact of the king being compelled, after all that had happened, again to send for Moses (Exo 10:24).
2. As symbolic of a spiritual condition. Egypt was enveloped in the wrath of God. The stroke of that wrath, which might have been averted by timely repentance, was about to descend in the destruction of the first-born. Darkness was in the king’s soul. The darkness of doom was weaving itself around his fortunes. Of all this, surely the physical darkness, which, like a dread funeral pall, descended on the land, must be taken as a symbol. When Christ, the sin-bearer, hung on Calvary, a great darkness, in like manner, covered the whole land (Mat 27:45). The darkness without was but the symbol of a deeper darkness in which Christ’s spirit was enveloped. The sinner’s condition is one of darkness altogether. He is dark spiritually (2Co 4:4, 2Co 4:6). He is dark, as under the wrath of God (Eph 2:3). God’s people are “children of light,” but the transgressor’s soul is buried in deadliest gloom (Eph 5:8). The place of woe is described as “the outer darkness” (Mat 25:30).
II. PHARAOH‘S LAST ATTEMPT (Exo 10:24-27).
1. It was made under dire compulsion. The darkness had shaken his heart to its foundations. It is noteworthy that each of these three last plagues extorted from him a full or partial consent. The lesser plagues, severe though they were, had not had this effect. He could hold out under two, and in one case under three of them.
2. It was, like the former, an attempt at compromise. He would let the “little ones” go, but the flocks and herds were to be left; an absurd prohibition, when the object was to sacrifice. It is made painfully evident that Pharaoh’s judgment has left him; that he has become absolutely reckless; that he is no longer his own master; that he is being driven by his passions in opposition to all right reason and prudence; that the end, accordingly, is very near.
3. It testifies to his increasing hardness.
(1) There is on this occasion no confession of sin.
(2) Neither does Pharaoh concede the whole demand.
(3) He ends the scene with violence, ordering Moses never to appear again before him, under penalty of death.
III. PHARAOH‘S REPROBATION (Exo 10:29). Moses took Pharaoh at his word. “Thou hast spoken well; I will see thy face no more.” God’s work with this great, bad man was ended, save as the judgment for which he had prepared himself was now to be inflicted upon him. He had not been given up till every conceivable means had been exhausted to bring him to repentance. He had been tried with reason and with threatening; with gentleness and with severity; with mercy and with judgments. He had been reproved, expostulated with, warned, and frequently chastised. His prayers for respite had in every case been heard. He had been trusted in his promises to let Israel go, and when he had broken them was still forborne with and trusted again. Plagues of every kind had been sent upon him. He had suffered incalculable loss, had endured sore bodily pain, had been shaken in his soul with supernatural terrors. His first plea, of ignorance, and his second, of want of evidence, had been completely shattered. He had been made to confess that he had sinned, and that Jehovah was righteous. Yet under all and through all he had gone on hardening himself, till, finally, even God could wring no confession of sin from him, and his mind had become utterly fatuous, and regardless of consequences. What more was to be done with Pharaoh? Even that which must be done with ourselves under like circumstanceshe was rejected, reprobated, given over to destruction. “Cut it down; why cumbereth it the ground?” (Luk 13:7). It was the same fate which overtook Israel when the nation became finally corrupt and hardened.J.O.
HOMILIES BY D. YOUNG
Exo 10:20-29
The Ninth Plague-the darkness.
I. CONSIDER THE PLAGUE ITSELF. As with the plagues of the gnats and of the boils and blains, so with this plaguethere is no record of any formal intimation of its coming. If such an intimation was absent, we feel that there was good reason for the absence. Though Pharaoh had abased himself in great fear and consternation, so that he might get rid of the locusts, yet the moment they were gone all his stubbornness returned in full force. What use was it, then, any longer to hold threatenings over a man of this sort? Indeed, the proper way of considering this ninth plague seems to be to regard it chiefly as a stepping-stone to the last and decisive visitation. An announcement beforehand would not have been wanting, if at all likely to make any serious difference in Pharaoh’s conduct. With respect to the plague itself, four points are noticeablethe kind of it, the degree, the duration, and the customary exemption of the Israelites.
1. The kind of it. It was a plague of darkness. God is light, and in him is no darkness at all. He is light, and light continually streams forth from him; and without him the minds of men are in dense darkness as to all that is best in knowledge and most substantial in hope for the time to come. When we consider how much is said about spiritual light and spiritual darkness in the Scriptures, it will be seen how appropriate it was that before Jehovah closed his earthly dealings with Pharaoh he should bring his land under this impenetrable cloud. It was a fitting scourge to come upon a king and people whose minds were so darkened to the perception of God. The light and truth which break forth from God vainly struggled to shine through into Pharaoh’s heart. This plague was a sort of approach to the primal chaos, a movement towards dissolving the cosmos into the formless, unillumined mass from which it sprang. God’s first great Word in making order was to say, “Let there be light”; now we almost imagine a corresponding word, “Let there be darkness.” The sun, though it may pass over Egypt as usual, no longer rules the day; not a ray penetrates to accommodate and cheer the bewildered land.
2. The degree of this darkness. Jehovah tells Moses it will be a darkness which may be felt. Not that it was literally palpable, but rather that the darkness was so dense, so utterly beyond all experience, that it could not possibly be described by language taken from the use of the sense of vision. It was not enough to say, as with respect to the hail and the locusts, that there had been no such experience in Egypt since it became a nation. A new sort of darkness required a new mode of expression to indicate it; and thus by a bold figure the darkness is introduced as affecting not only the usual sense of sight, but the sense of touch as well. The privation of light was in the highest conceivable degree. And here it is surely well to dismiss from our minds all attempts, however well intended, to find a natural basis for this plague. That Jehovah might have made a darkness, and a very terrible one, by increasing and intensifying natural elements and causes is quite true; but somehow, such a view of this plague does not satisfy the demands of the strong terms which are used. Far better is it to suppose that in some mysterious way light lost its radiating power when it came into the Egyptian atmosphere. Doubtless even artificial lights proved useless. If the sun could not pierce into Egypt, little lamps and earth-lights were not likely to succeed.
3. The duration of it. It lasted for three days. In this duration lay its peculiar severity. Even a darkness that might be felt would not be much if it was a momentary visitation. But when it extended for three days, disarranging and paralyzing all work, then the magnitude of the visitation would fully appear. It was indeed a plague more terrible in reality than in threatening, and in continuance than in its first embrace. In itself it was not a painful thing; it did not irritate like the frogs, the gnats, and the flies; it did not destroy like the murrain, the hail, and the locusts. It simply settled down on the land, and while it lasted made one of the most informing and gladdening of the senses utterly useless. Even these who loved the darkness because their deeds were evil, would feel, after three days of it, that they were having too much of a good thing. It was just the kind of plague that by the very continuance of it would grow in horror, and at last precipitate a panic. Darkness is the time favourable to all terrifying imaginations.
4. The exemption of the Israelites. The district where they dwelt had light in their dwellings. Here was, indeed, a more impressive and significant separation than any Jehovah had yet made; and that he should thus separate between Israel and Egypt, as between light and the deepest darkness, was a thing to be expected, considering how soon the Israelites were to go out of the land altogether.
II. CONSIDER THE CONSEQUENT PROPOSITION BY PHARAOH AND THE RECEPTION OF IT BY MOSES. After three days of the darkness that might be felt, Pharaoh is again brought to his knees, suing for mercy, and, as usual, he offers something which formerly he had refused. Only a little while ago he had set his face against liberating the little ones of Israel. Now he has got so far as to say all the people may departall the human beingsbut the flocks and herds must stay behind; and these, of course, were the very substance of Israel’s wealth (Gen 46:31; Gen 47:6). And not only so, but at present they would look all the more considerable in comparison with the murrain-swept flocks and herds of Egypt. If Pharaoh can only get this request, he thinks he will both serve his dignity and do something to retrieve his fortunes. What a difference between this last interview with Moses and the first! Pharaoh, who began with refusing to yield anything, nay, who by way of answer made the existing bondage even more oppressive, is now, after a course of nine plagues, willing to yield everythingeverything but the property of Israel. This, indeed, has been a great way to bring him, but it has all been done by a kind of main force. Pharaoh’s ignorance of Jehovah’s character and demands remains unabated, amid all his experience of Jehovah’s power. He cannot yet understand that Jehovah is not to be bargained with. He wants the flocks and herds, as if it were a small matter to keep them back, whereas just one reason why the flocks and herds are so abundant is that there may be enough for sacrifice. Jehovah had a use and place for every Israelite, the oldest and the youngest, and all their belongings. It was an answer of Moses, profoundly suitable to the occasion, when he said, “We know not with what we must serve the Lord, until we come thither.” He had been sent to Pharaoh to demand all, and he could take nothing less. Interesting questions arise here, but there is no information by which we can answer them. Pharaoh called to Moses (Exo 10:24)but how came they together in this dense darkness? or was it that Moses waited there in the darkness these three days? Then when Pharaoh spoke, did the darkness at once begin to pass away? We must almost assume that it did, the purpose of its coming having been served the moment Pharaoh is got another step onward in his yielding. But on all these points we have no direct information. Jehovah now hastens the readers of the narrative to the final catastrophe. Where we, in our curiosity, desire particulars, he omits, in order that he may be particular and exact in matters of abiding importance. He is presently to speak of the Passover with great minuteness. Details of future and continuous duty are of more moment than mere picturesque embellishments of a passing judgment on Egypt. Thus we are left to infer that the darkness had vanished when for the last time Pharaoh refused to let Israel go. And it must be admitted that there was everything in the inflexible answer of Moses to make Pharaoh, being such a man as he was, equally inflexible. “There shall not a hoof be left behind.” Israel moves altogether, if it moves at all. This was a very exasperating way for a despot to be spoken to, especially one who felt that he had yielded so much. Indeed, it must have been very astonishing to him to reflect how far he had gone in a path where once it would have seemed ridiculous to suppose that he could take a single step. But now once again he saysin the same reasonless, passionate way that has marked him all along”Not a step further.” After nine plagues he is still the same man at heart. The slightest provocation, and his pride is all aflame, more sensitive than gunpowder to the spark. Nay, most marvellous of all, from the depth of nine successive humiliations he beans to threaten Moses with death. Surely this was the very quintessence of passion and blind rage. The only parallel we can find for it is in the furious, final rush of some great, savage brute, maddened by the shots of the hunter, and making recklessly towards him. What gains he by this advance? He simply comes within easy reach, and another shot from the same weapon, held with perfect coolness and control, lays him dead in the dust. The saddest part of the reflection on Pharaoh’s career is, that it gives the essence of so many human lives beside. The hand with which God would clear our corruption awaywere we only willing for it to be clearedstirs it up into a more self-destroying energy and efficacy, if we in our perversity and ignorance determine that the corruption should remain.Y.
HOMILIES BY G. A. GOODHART
Exo 10:21
A darkness which might be felt suggests the existence of a darkness which is not felt. Consider:
I. THE UNFELT DARKNESS. [Illustration. Stream in summer on sunny day reflects sun, sky, etc. Contrast with condition in winter, hard, dull, icebound; it has hardened and no longer reflects. If it could be conscious, still flowing on, it might not feel much difference, scarcely aware of the strange casing shutting it out from warmth and beauty.] Pharaoh and his people, like the stream, once had light (cf. Joh 1:9; Rom 1:19, Rom 1:20). Then “hardened their hearts.” So self-conditioned them that beneath God’s influence they could not but harden (Exo 10:1). The hard heart, like the hard ice-coating, shuts out the light and ensures darkness (Rom 1:21), none the less such darkness not felt (cf. Eph 4:17, Eph 4:18). A terrible judgment, moral darkness, usually resulting from man’s own fault; little by little it grows and deepens until it shuts out not merely light, but even the memory of vanished light (cf. Joh 9:39-41). The immediate precursor of ruin, that “quenching of the Spirit,” which paves the way for “blasphemy.”
II. THE DARKNESS THAT WAS FELT. Pharaoh would not recognise Jehovah. He shut out the light from him and gloried in his moral darkness. Again and again did Jehovah flash home the truth of his existence to hearts which seemed almost judgment proof. Each new judgment was but followed by deeper darkness, the crack through which light seemed to pierce being deliberately blocked up when the fright was over. Self-chosen moral darkness is met by God-sent physical darkness; the darkness of the tempest, the darkness of the locust clouds, lastly, the concentrated darkness of this ninth plague. Through all, the object is to pierce and, if it may be, dispel the moral darkness; a kind of homoeopathic treatment, which, if it do not cure, may kill. [Illustration. The frozen stream. Light fire upon the surface. Clouds and flame shut out the sunlight more than ever, yet heat may melt the ice covering, and, if so, then light can enter. If not, when fire is extinguished, the ash-strewn surface more impervious to light than ever.] Pharaoh at first seemed to be thawing (Exo 10:24), but he only felt the heat, he did not recognise the light. When the heat passed, darker than ever (27-29). The last chance gone, what left? (Jud 1:13). God still meets this self-chosen moral darkness by similar methods. Judgments which may be felt flash momentary light upon the self-inflicted darkness which is not felt. He wills that all men should come to repentance; if we shut our hearts to the inner voice, he summons us by outer voices, which cannot but attract attention. They may, however, be disregarded; the power of man’s self-will in this world seems strong enough to resist anything.
III. LIGHT IN THE DWELLINGS.
1. Physical. Egyptians had made a difference between themselves and Israel, a difference which had driven Israel to seek help from God. Now God confirms that difference. The light, perhaps, not perfect. [If darkness caused by sand-storm from S.W. may have been such light as was obtainable at the fringe of the storm cloud.] Still it was sufficient, a sign of God’s care and watchfulness for those who were prepared to receive and recognise it. And this the Israelites were prepared to do, for the light in the dwelling was the type of light in the heart.
2. Moral. They had been “in darkness,” the darkness of slavery and idolatry (cf. Jos 24:14); but the light had dawned upon them, and, however imperfectly, they had recognised and welcomed it. The cry in the darkness (Psa 130:6) had been heard and answered. By God’s help the inner light had been quickened and fostered; and to those who have the inner light, however feeble, he gives help that it may grow brighter. He will not quench the smoking flax, but fan it to a flame (cf. Psa 18:27-28).
Application. There is one who is the Light of the World. The great thing for us is to walk in the light (1Jn 1:5-7). If we do not, darkness can but deepen till the night come (Joh 9:4; cf. Job 18:18). Yet even those in darkness of their own making, God, in his love, still tries to lighten (cf. his dealings with the Egyptians; also our Lord’s with the Jews, Joh 9:39). If the light is still resisted, then cf. Mat 25:30. If we do walk in the light so far as we know it, then cf. Pro 4:18. Even when dark for others, still light for us, Isa 60:1, Isa 60:2; and if the darkness does, as it sometimes will, overshadow us, even so Psalm exit. 4; Isa 1:10.G.
Fuente: The Complete Pulpit Commentary
Exo 10:21. Darkness which may be felt The supreme objects of the Egyptian worship were the sun, moon, and stars: therefore, to demonstrate his authority over these exalted parts of nature, Jehovah suspended their lights and emanations, and covered all the land of Egypt with thick darkness for three days, a darkness which might be felt, it was so gross and palpable; and a darkness which could not be removed by the common methods then used to supply the absence of the sun: a phenomenon the more portentous to the Egyptians, as their sky was naturally clear and serene to a remarkable degree. Hardly any thing can be conceived more terrible than this punishment: during the continuance of which, the terrified Egyptians sat in deep silence and anguish of heart, strongly pictured by the emphatic phrase, neither rose any from his place: a circumstance of their distress, selected with so much justice by the sacred writer, that it fills the land with a train of striking ideas. It is not, I suppose, to be understood in the strictness of the letter; it denotes only a total inaction and cessation from business; a terrible stilness and silence, which prevailed amidst this palpable and supernatural obscurity; when gross fogs, most probably, infected the air, and men might even feel that darkness which so terribly surrounded them. Still to add more horror to this gloom, this palpable darkness, which blotted out three days, as Milton strongly expresses it, they were troubled, as the author of the Book of Wisdom informs us, with strange apparitions and frightful visions; while an heavy night was spread over them; an image of that darkness which should afterwards receive them: but yet were they unto themselves more grievous than the darkness, Wis 17:3-4; Wis 17:21. See Psa 78:49. Diodorus Siculus relates, that, in the country of the Troglodites on the frontiers of Egypt, the air is sometimes so choaked up with vapours, occasioned by excessive heat, that, even at noon-day, it is impossible for two persons to discern each other, though ever so near. And Cicero tells us, that the darkness was so great from an eruption of Mount AEtna, that, for two days, men could not know one another: per biduum nemo hominem homo agnosceret. Some expositors, however, have thought that darkness which might be felt is too strong an idea, and that the Hebrew phrase may signify a darkness, wherein men went feeling for every thing they wanted. The author of the Life of Moses understands it in this sense: “in this darkness,” says he, “they who were in bed durst not get up; and such as were obliged to do so, went about feeling by the walls, or any other thing they could lay hold on, as if they had been blind.”
Fuente: Commentary on the Holy Bible by Thomas Coke
I.The darkness
Exo 10:21-29
21And Jehovah said unto Moses, Stretch out thine [thy] hand toward heaven, that there may be darkness over the land of Egypt, even darkness which may be felt. 22And Moses stretched forth his hand toward heaven; and there was a thick darkness in all the land of Egypt three days. 23They saw not one another, neither rose any from his place for three days: but all the children of Israel had light in their dwellings. 24And Pharaoh called unto Moses, and said, Go ye, serve Jehovah; only let your flocks and your herds be stayed [kept back]; let your little ones also [also your little ones shall] go with you. 25And Moses said, Thou must give us also [Thou shalt also put into our hands] sacrifices and burnt-offerings, that we may sacrifice unto Jehovah our God. 26Our cattle also shall go with us; there shall not an [a] hoof be left behind; for thereof [from them] must we [shall we] take to serve Jehovah our God; and we know not with what we must 27serve Jehovah until we come thither. But Jehovah hardened Pharaohs heart, and he would not let them go. 28And Pharaoh said unto him, Get thee from me, take heed to thyself, see my face no more; for in that [the] day thou seest my face thou shalt die. 29And Moses said, Thou hast spoken well; I will see thy face again no more.
EXEGETICAL AND CRITICAL
Exo 10:21-23. The natural phenomenon underlying this miraculous infliction of Egyptian darkness is generally taken to be the Chamsin, the scorching hot south wind (in Italy the Sirocco, in Switzerland the Fhn), referred to apparently by the LXX., where they render by , . This wind, which in Egypt is accustomed to blow before and after the vernal equinox, and generally lasts two or three days, usually rises very suddenly and fills the air with such a mass of fine dust and coarser sand, that the sun ceases to shine, the sky is covered with a thick veil, and the obscuration becomes so nocturnal that the darkness of the thickest fog of our late autumn or winter days is not to be compared with it (vid. Schuberts Reise, II., p. 409). (Keil). See further citations in Keil. Hengstenberg interprets the darkness in Egypt as the image of the divine anger, the light in Goshen as image of the divine grace. But the preceding plagues also were at least signs of the divine anger. The judgment of darkness doubtless expresses more specifically the fact, that the wisdom of Egypt has become transformed into a spiritual night, in which the night of death soon to follow is pre-announced, whereas the light in Goshen in contrast with it may signify the dawn of a higher wisdom which finally brings freedom. The miraculousness of it consisted, first, in its following the symbolic action and prediction of Moses; secondly, in its intensity and the exceptional condition of Goshen.In their dwellings.Keil correctly refers this, in opposition to Kurtz, to the country; whereas the latter understands that the Egyptians were even unable to illumine their houses. But one might as readily infer that the Israelites obtained light only by artificial means.Darkness which may be felt.Beautiful hyperbolic expression; yet the dust brought by the tornado could indeed be felt by the hand.
Exo 10:24. Pharaoh, frightened, makes a new concession, but again with a shrewd reservation. The concession consists, strictly speaking, of two parts, and the reservation is very furtively inserted between the two.Go ye, he says at first, this time not only the strong men; and at last, as if with the intention of entrapping Moses by the excitement of his emotions: Also your little ones shall go with you.Nevertheless all their cattle were to be left in the hands of the Egyptians as a pledge of their return., sistatur, be stopped, kept in certain places under the charge of the Egyptians as a pledge of your return (Keil).
Exo 10:25. Moses invalidates Pharaohs demand by reference to the religious duty of his people. They must make an offering, must therefore have their cattle with them. But, together with the claims of religious feeling, those of justice are also insisted on, in the utterance which has even become parabolical: There shall not a hoof be left behind. This bold utterance, on the other hand, is softened by the declaration that they did not know what offerings (and how many) they would have to bring to Jehovah.
Exo 10:28. The negotiation becomes more and more unequivocal. The one intention has struggled with the other in carefully chosen terms up to the point of decision. The tyrants defiance now flames up, and Moses, with a calm consciousness of superiority, tinged with irony, assents to the decree that he shall not again, on penalty of death, appear before Pharaoh. It is an indirect announcement of the last plague. But its first consequence will be that Pharaoh must take back his threat, Exo 12:31.
Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange
Job 10:22
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Exo 10:21 And the LORD said unto Moses, Stretch out thine hand toward heaven, that there may be darkness over the land of Egypt, even darkness [which] may be felt.
Ver. 21. Stretch out thine hand. ] Here was no warning. See Exo 8:16 . As good, the more unexpected, is the more welcome; so evil, the more sudden, the more terrible.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
the LORD (Hebrew. Jehovah. said. See note on Exo 3:7, and compare note on Exo 6:10.
darkness. First of four instances of darkness in judgment. Exo 10:22. Mat 27:45. Jud 1:13. Rev 16:10.
Fuente: Companion Bible Notes, Appendices and Graphics
Stretch: Exo 9:22
darkness: As the Egyptians not only worshipped the light and sun, but also paid the same veneration to night and darkness, nothing could be more terrible than this punishment of palpable and coercive darkness, such as their luminary Osiris could not dispel. See Bryant, pp. 141-160. Psa 35:6, Psa 78:49, Psa 105:28, Pro 4:19, Ecc 2:14, Ecc 6:4, Isa 8:21, Isa 8:22, Mat 27:45, Mar 15:33, Luk 23:44, 2Pe 2:4, 2Pe 2:17, Jud 1:6, Jud 1:13, Rev 16:10, Rev 16:11
even darkness which may be felt: Heb. that one may feel darkness
Reciprocal: Exo 7:19 – stretch Job 9:7 – commandeth Job 36:32 – General Job 38:15 – from Isa 5:30 – if one look Isa 45:7 – create darkness Isa 50:3 – General Jer 13:16 – gross Eze 32:7 – I will cover the heaven Amo 5:8 – maketh Amo 8:9 – and I Act 27:20 – neither Rev 8:12 – and the day Rev 9:2 – and the sun
Fuente: The Treasury of Scripture Knowledge
Exo 10:21. We may observe concerning this plague, 1st, That it was a total darkness. We have reason to think, not only that the lights of heaven were clouded, but that all their fires and candles were put out by the damps or clammy vapours which were the cause of this darkness, for it is said, they saw not one another. 2d, That it was darkness which might be felt; felt in its causes by their finger-ends, so thick were the fogs; felt in its effects, (some think,) by their eyes, which were pricked with pain, and made the more sore by their rubbing them. Great pain is spoken of as the effect of that darkness, (Rev 16:10,) which alludes to this. 3d, No doubt it was very frightful and amazing. The tradition of the Jews is, that in this darkness they were terrified by the apparition of evil spirits, or rather by dreadful sounds and murmurs which they made; and this is the plague which some think is intended, (for otherwise it is not mentioned at all here,) Psa 78:49, He poured upon them the fierceness of his anger, by sending evil angels among them; for to those to whom the devil has been a deceiver, he will at length be a terror. 4th, It continued three days; six nights in one; so long they were imprisoned by those chains of darkness.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Exo 10:21-29. 9. The Palpable Darkness (Exo 10:21-23 E. Exo 10:24-26 J, Exo 10:27 E, Exo 10:28 f. J).The wonder again lay in the coincidence, that of time: sandstorms producing darkness as thick as a London fog have often been experienced in Egypt, the sand and heat being only too painfully felt. Pharaohs new concession, that entire families might go, but not the cattle, was rejected by Moses: there shall not a hoof be left behind (Exo 10:26). The demand that the Pharaoh should contribute animals for sacrifices (i.e. peace offerings) and burnt-offerings is not now noted in the sequel as fulfilled. In sacrificial contexts the word do, in Heb. as in Gr., Latin, and Ass., is equivalent to offer. Exo 10:29 J finds its immediate sequel in Exo 11:5-8 J, the look of contradiction being due to the insertion of Exo 11:1-3, from E, following on Exo 10:27 E.
Fuente: Peake’s Commentary on the Bible
10:21 And the LORD said unto Moses, Stretch out thine hand toward heaven, that there may be darkness over the land of Egypt, even darkness [which] may be {h} felt.
(h) Because it was so thick.
Fuente: Geneva Bible Notes
Darkness (the ninth plague) 10:21-29
Since the other plagues to this point seem to have been natural phenomena, many commentators interpret this one as such too. The most common explanation for the darkness that lasted three days (Exo 10:22) and affected the Egyptians but not the Israelites (Exo 10:23) is that it resulted from a dust storm.
A wind ". . . which generally blows in Egypt before and after the vernal equinox and lasts two or three days, usually rises very suddenly, and fills the air with such a quantity of fine dust and course sand, that the sun looses its brightness, the sky is covered with a dense veil, and it becomes . . . dark. . . ." [Note: Keil and Delitzsch, 1:498.]
"In the light of Egyptian theology and practice, this [ninth] plague was very significant. To a large degree it struck at the very heart of Egyptian worship and humbled one of Egypt’s greatest gods. The sun god Re was considered one of the great blessings in the land of Egypt. His faithfulness in providing the warmth and light of sun day after day without fail caused them to express great joy over the faithfulness of this deity. The attitude of the Egyptians regarding the sun is perhaps best expressed in what has been called ’a universalist hymn to the sun’ translated by John Wilson.
"’Hail to thee, beautiful Re of every day, who rises at dawn without ceasing, Khepri wearying (himself) with labor! Thy rays are in (one’s) face, without one knowing it. Fine gold is not like the radiance of thee. Thou who has constructed thyself, thou didst fashion thy body, a shaper who was (himself) not shaped; unique in his nature, passing eternity, the distant one, under whose guidance are millions of ways, just as thy radiance is like the radiance of heaven and thy color glistens more than its surface.’ [Note: Pritchard, pp. 367-68.]
"The faithful warmth and provision of the sun was something fully enjoyed by both the Egyptian statesman and the laborer who worked in the fields. They praised the sun because ’thou presentest thyself daily at dawn. Steadfast is thy sailing which carries thy majesty.’ [Note: Ibid., p. 368.]
"Of particular significance with respect to this plague was the prestige of the god Amun-Re, the chief deity of Thebes and a sun god. In the New Kingdom period [when the plagues took place] this god was the Egyptian national god, part of a very important triad of deities including Amun-Re, his wife Mut, and their son Khons. Amun-Re was commonly represented by sacred animals such as the ram and the goose. A number of other deities were associated with the sun, sky, and moon; for example Aten was the deified sun disc. This god was proclaimed to be the only god by [Pharaoh] Akhenaten with emphasis on a special cult centered at Amarna. Atum was also another important god in lower Egypt whose worship was centered mainly at Heliopolis. He was the god of the setting sun and was usually depicted in human form. Sacred animals associated with this god were the snake and the lion. The god Khepre who often appeared in the shape of the beetle (Scarabeus sacer) was a form of the sun god Re. Another very important sun god was Horus often symbolized by a winged sun disc. He was considered to be the son of Osiris and Isis but also the son of Re and the brother of Seth. Harakhte, another form of Horus and identified with the sun, was venerated mainly at Heliopolis and was represented by the hawk.
"Among the deities affected by this tragic darkness was Hathor a sky goddess and likewise the goddess of love and joy. Hathor was the tutelary deity of the Theban necropolis. She was venerated particularly at Dendera and depicted with cow horns or was a human figure which was cow-headed. The sky goddess Nut would also have been involved in the humiliation of this plague. What of the prestige of Thoth, a moon god of Hermopolis? He was also the god of writing and of the computation of time.
"This list could be greatly extended involving a number of other deities associated with the sun, stars, and light but the above are sufficient to indicate the tremendous importance of the sun and sunlight to the Egyptians. . . . One wonders what the prestige of Pharaoh must have been at this point. Among the divine attributes of Pharaoh was the fact that he was in fact a representation of Re ’. . . by whose beams one sees, he is one who illuminates the two lands [Upper and Lower Egypt] more than the sun disc.’" [Note: Davis, pp. 125-28. His last quotation is from Pritchard, p. 431.]
Pharaoh still did not submit completely to Yahweh’s sovereign demands (Exo 10:24), so a tenth plague followed.
"For the first time, Yahweh moves to make Pharaoh obstinate during the negotiations. Heretofore he has made Pharaoh stubborn after he has agreed to Moses’ demands, after Yahweh’s mighty action has ceased and before Moses can leave with the sons of Israel." [Note: Durham, p. 143.]
"It is a sad farewell when God, in the persons of his servants, refuses anymore to see the face of the wicked." [Note: George Bush, Notes on Exodus , 1:30.]
The world had begun in total darkness (Gen 1:2), and now Egypt had returned to that chaotic state. [Note: Sailhamer, The Pentateuch . . ., p. 257.] Richard Patterson argued convincingly that the origin of much of the apocalyptic imagery later in the Old Testament derives from the Exodus event. [Note: Richard D. Patterson, "Wonders in the Heavens and on the Earth: Apolcalyptic Imagery in the Old Testament," Journal of the Evangelical Theological Society 43:3 (September 2000):385-403.]
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
THE NINTH PLAGUE.
Exo 10:21-29.
We have taken it as settled that the Pharaoh of the Exodus was Menephtah, the Beloved of the God Ptah. If so, his devotion to the gods throws a curious light upon his first scorn of Jehovah, and his long continued resistance; and also upon the threat of vengeance to be executed upon the gods of Egypt, as if they were a resisting power. But there is a special significance in the ninth plague, when we connect it with Menephtah.
In the Tombs of the Kings at Thebes there is to be seen, fresh and lifelike, the admirably sculptured effigy of this king–a weak and cruel face, with the receding forehead of his race, but also their nose like a beak, and their sharp chin. Over his head is the inscription–
“Lord of the Two Lands, Beloved of the God Amen; Lord of Diadems, Beloved of the God Ptah: Crowned by Amen with dominion of the world: Cherished by the Sun in the great abode.”
This formidable personage is delineated by the court sculptor with his hand stretched out in worship, and under it is written “He adores the Sun: he worships Hor of the solar horizons.”
The worship, thus chosen as the most characteristic of this king, either by himself or by some consummate artist, was to be tested now.
Could the sun help him? or was it, like so many minor forces of earth and air, at the mercy of the God of Israel?
There is a terrible abruptness about the coming of the ninth plague. Like the third and sixth, it is inflicted unannounced; and the parleying, the driving of a bargain and then breaking it, by which the eighth was attended, is quite enough to account for this. Moreover, the experience of every man teaches him that each method has its own impressiveness: the announcement of punishment awes, and a surprise alarms, and when they are alternated, every possible door of access to the conscience is approached. If the heart of Pharaoh was now beyond hope, it does not follow that all his people were equally hardened. What an effect was produced upon those courtiers who so earnestly supported the recent demand of Moses, when this new plague fell upon them unawares!
But not only is there no announcement: the narrative is so concentrated and brief as to give a graphic rendering of the surprise and terror of the time. Not a word is wasted:–
“The Lord said unto Moses, Stretch out thine hand toward heaven, that there may be darkness over the land of Egypt, even darkness that may be felt. And Moses stretched forth his hand toward heaven; and there was a thick darkness in all the land of Egypt three days: they saw not one another, neither rose any from his place three days; but all the children of Israel had light in their dwellings” (Exo 10:21-23). We are not told anything of the emotions of the king, as the prophet strides into his presence, and before the cowering court, silently raises his hand and quenches the day. We may infer his temper, if we please, from the frantic outbreak of menace and rage in which he presently warns the man whose coming is the same thing as calamity to see his face no more. Nothing is said, again, about the evil angels by which, according to later narratives, that long night was haunted.[19] And after all it is more impressive to think of the blank, utter paralysis of dread in which a nation held its breath, benumbed and motionless, until vitality was almost exhausted, and even Pharaoh chose rather to surrender than to die.
As the people lay cowering in their fear, there was plenty to occupy their minds. They would remember the first dreadful threat, not yet accomplished, to slay their firstborn; and the later assertion that if pestilence had not destroyed them, it was because God would plague them with all His plagues. They would reflect upon all their defeated duties, and how the sun himself was now withdrawn at the waving of the prophet’s hand. And then a ghastly foreboding would complete their dread. What was it that darkness typified, in every Oriental nation–nay, in all the world? Death! Job speaks of
“The land of darkness and of the shadow of death; A land of thick darkness, as darkness itself; A land of the shadow of death without any order, And where the light is as darkness” (Job 10:21-22).
With us, a mortal sentence is given in a black cap; in the East, far more expressively, the head of the culprit was covered, and the darkness which thus came upon him expressed his doom. Thus “they covered Haman’s face” (Est 7:8). Thus to destroy “the face of the covering that is cast over all peoples and the veil that is spread over all nations,” is the same thing as to “swallow up death,” being the visible destruction of the embodied death-sentence (Isa 25:7-8). And now this veil was spread over all the radiant land of Egypt. Chill, and hungry, and afraid to move, the worst horror of all that prolonged midnight was the mental agony of dire anticipation.
In other respects there had been far worse calamities, but through its effect upon the imagination this dreadful plague was a fit prelude to the tenth, which it hinted and premonished.
In the Apocryphal Book of Wisdom there is a remarkable study of this plague, regarded as retribution in kind. It avenges the oppression of Israel. “For when unrighteous men thought to oppress the holy nation, they being shut up in their houses, the prisoners of darkness, and fettered with the bonds of a long night, lay exiled from the eternal Providence” (Wis 17:2). It expresses in the physical realm their spiritual misery: “For while they supposed to lie hid in their secret sins, they were scattered under a thick veil of forgetfulness” (Wis 17:3). It retorted on them the illusions of their sorcerers: “as for the illusions of art magick, they were put down…. For they, that promised to drive away terrors and troubles from a sick soul, were sick themselves of fear, worthy to be laughed at” (Wis 17:7-8). In another place the Egyptians are declared to be worse than the men of Sodom, because they brought into bondage friends and not strangers, and grievously afflicted those whom they had received with feasting; “therefore even with blindness were these stricken, as those were at the doors of the righteous man.” (Wis 19:14-17). And we may well believe that the long night was haunted with special terrors, if we add this wise explanation: “For wickedness, condemned by her own witness, is very timorous, and being pressed by conscience, always forecasteth grievous things. For”–and this is a sentence of transcendent merit–“fear is nothing else than a betrayal of the succours that reason offereth” (Wis 17:11-12). Therefore it is concluded that their own hearts were their worst tormentors, alarmed by whistling winds, or melodious song of birds, or pleasing fall of waters, “for the whole world shined with clear light, and none were hindered in their labour: over them only was spread a heavy night, an image of that darkness which should afterward receive them: yet were they unto themselves more grievous than the darkness” (Wis 17:20-21).
Isaiah, too, who is full of allusions to the early history of his people, finds in this plague of darkness an image of all mental distress and spiritual gloom. “We look for light, but behold darkness; for brightness, but we walk in obscurity: we grope for the wall like the blind, yea, we grope as those that have no eyes: we stumble at noonday as in the twilight” (Isa 59:10). Here the sinful nation is reduced to the misery of Egypt. But if she were obedient she would enjoy all the immunities of her forefathers amid Egyptian gloom: “Then shall thy light rise in darkness and thy obscurity as the noonday” (Isa 58:10); “Darkness shall cover the earth, and gross darkness the people, but the Lord shall arise upon thee, and His glory shall be seen upon thee” (Isa 60:2).
And, indeed, in the spiritual light which is sown for the righteous, and the obscuration of the judgment of the impure, this miracle is ever reproduced.
The history of Menephtah is that of a mean and cowardly prince. Dreams forbade him to share the perils of his army; a prophecy induced him to submit to exile, until his firstborn was of age to recover his dominions for him; and all we know of him is admirably suited to the character represented in this narrative. He will now submit once more, and this time every one shall go; yet he cannot make a frank concession: the flocks and herds (most valuable after the ravages of the murrain and the hail) must remain as a hostage for their return. But Moses is inflexible: not a hoof shall be left behind; and then the frenzy of a baffled autocrat breaks out into wild menaces; “Get thee from me; take heed to thyself; see my face no more; for in the day thou seest my face thou shalt die.” The assent of Moses was grim: the rupture was complete. And when they once more met, it was the king that had changed his purpose, and on his face, not that of Moses, was the pallor of impending death.
In the conduct of the prophet, all through these stormy scenes, we see the difference between a meek spirit and a craven one. He was always ready to intercede; he never “reviles the ruler,” nor transgresses the limits of courtesy toward his superior in rank; and yet he never falters, nor compromises, nor fails to represent worthily the awful Power he represents.
In the series of sharp contrasts, all the true dignity is with the servant of God, all the meanness and the shame with the proud king, who begins by insulting him, goes on to impose on him, and ends by the most ignominious of surrenders, crowned with the most abortive of treacheries and the most abject of defeats.
FOOTNOTES:
[19] Such is probably not the meaning in Psa 78:49 (see R.V.), though from it the tradition may have sprung.