Exodus 10:21

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 Psa 105:28, 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 16:10. 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 (Exo 10:23), 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 50:11), 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 18:23. 2. That it was darkness which might be felt (Exo 10:21), 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 16:10, which alludes to this. 3. No doubt it astonished and terrified them. The cloud of locusts, which had darkened the land (Exo 10:15), 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) 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. 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, Exo 10:23. 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, Sa1 2:9. 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 19:11. 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 (Exo 10:23), 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, Exo 12:7. 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, Pro 3:33. We should believe in that difference, and govern ourselves accordingly. Upon Psa 105:28, 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, Jos 5:2. 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 52:12.

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, Exo 10:24. 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, Exo 10:26. 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 15:19), 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, Exo 10:28. 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 (Exo 10:29): I will see thy face no more, that is, "after this time;" for this conference did not break off till Exo 11:8, 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 (Exo 12:31), 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.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

PLAGUE OF DARKNESS. (Exo 10:21-29)

Stretch out thine hand toward heaven, that there may be darkness--Whatever secondary means were employed in producing it, whether thick clammy fogs and vapors, according to some; a sandstorm, or the chamsin, according to others; it was such that it could be almost perceived by the organs of touch, and so protracted as to continue for three days, which the chamsin does [HENGSTENBERG]. The appalling character of this calamity consisted in this, that the sun was an object of Egyptian idolatry; that the pure and serene sky of that country was never marred by the appearance of a cloud. And here, too, the Lord made a marked difference between Goshen and the rest of Egypt.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

(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.

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 sun’s 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 Set—the Evil Principle, the destroyer of Osiris—and 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 Pharaoh’s 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.”

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

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.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

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.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

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.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

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.

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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.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

CRITICAL NOTES.—

Exo_10:21. Darkness which may be felt] Fürst 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.

Egypt’s darkness is Israel’s 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_10:23—last 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 God’s people. Light may be regarded as an emblem of spiritual truth. There is a light brighter than the light of the sun. God’s 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 angel’s wing;

It is an uncreated beam,

Like that which shone on Jacob’s 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.” God’s 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 winter’s 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 God’s 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.” God’s love in Christ is the light of every true Israelite’s 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 God’s 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 heaven’s light; and those who pass from such dwellings into heaven go from one Divine glory to another; going from God’s light on earth to His light in heaven.

The dwellings of the good:—

1. Their light.

2. Their beauty.

3. Their protection.

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

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 Pharaoh’s 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 Föhn), “referred to apparently by the LXX., where they render חשֶׁךְ־ אֲפֵלָה by σκότος καὶ γνόφος, καὶ θύελλα. 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. Schubert’s 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.“יֻצָּג, 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 Pharaoh’s 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 tyrant’s 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.

Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.

10:21-29 The ninth plague was the plague of darkness (10:21). The chief god of Egypt through the centuries, who appeared under several different names, was the sun. At this time he was known as Amon-Re. He was supreme over all the other gods and was considered to be the ultimate source of life. The Lord showed that the sun’s light is completely under his control; he could shut it off from Egypt proper, while leaving it to shine in Goshen in the northeast part of the country (10:23; see study note on 9:1-7).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Because it was so thick.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

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.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

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. ψηλαφητὸν σκότος; Vulg. tam densae ut palpari queant). The marg. ‘feel (or grope) in darkness’ is not favoured by the Heb.

21–27. The ninth plague. The darkness. From E and J.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And Moses stretched forth his hand toward heaven, and there was a thick darkness over all the land of Egypt three days. The eleventh, twelveth, and thirteenth days of the month Abib; with this compare the fifth vial, Rev 16:10.

.

Exodus 10:23

exo 10:23

exo 10:23

exo 10:23They saw not one another,.... Not only the luminaries of heaven were covered and beclouded with the darkness, so that they were of no use to them; but the fogs and vapours which occasioned it were so damp and clammy that they put out their fires, lamps, and candles, so that they could receive no benefit from them:

neither rose up any from his place for three days; from the place of his habitation, not being able to find the way to the door, or however not able to do any business abroad; and besides were quite amazed and confounded, supposing the course of nature was changed and all things going to a dissolution, their consciences filled with horror and terror and black despair, strange and terrible phantoms and apparitions presented to their minds, as the author of the book of Wisdom suggests,"No power of the fire might give them light: neither could the bright flames of the stars endure to lighten that horrible night.'' (Wisdom 17:5)and which is countenanced by what the psalmist says, who instead of this plague of darkness, takes notice of evil angels being sent among them, Psa 78:49 that is, devils in horrible shapes represented to their minds, which dreadfully distressed and terrified them, so that they durst not stir and move from the place where they were:

but all the children of Israel had light in their dwellings; not only in the land of Goshen, but in all places where they were mixed with the Egyptians, as it is plain they were, from Exo 10:23 so that they could go about their business, and perform it as at other times, and had now a fine opportunity of packing up their goods, and getting every thing ready for their departure, without being observed by the Egyptians. Doctor Lightfoot (k) thinks, that now they attended to the ordinance of circumcision, which had been generally neglected, and was necessary to their partaking of the passover, which in a few days was to be observed, and of which no uncircumcised person might eat, Exo 12:48 and which he grounds upon Psa 105:28, and this time was wisely taken for it, when the Egyptians could have no opportunity or advantage against them, because of their soreness by it; it may indeed be wondered at, that they did not take the advantage of the darkness the Egyptians were in, of getting out of the land, and going their three days' journey into the wilderness; but it was the will of God that they should not steal away privately, or go by flight as fugitives, but openly, and with the mighty hand and outstretched arm of God; besides, the Lord had not as yet wrought all the judgments he intended. In the fabulous expedition of Bacchus against the Indians, a story is told which seems to be taken from hence, that the Indians were covered with darkness, while those with Bacchus were in light all around them (l).

(k) Works, vol. 1. p. 707. (l) Vid. Huet. Quaest. Alnetan. l. 2. c. 13. sect. 12. p. 204.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Darkness upon the land of Egypt so thick that it may be felt. By means of the gross exhalations, which were to cause and accompany the darkness. (Challoner) --- Thus were the Egyptians punished for keeping the Hebrews in dark prisons. (Menochius) --- Philo says, even a lighted lamp or fire was extinguished. The Egyptians were affrighted with hideous spectres and evil angels. (Psalm lxxvii. 49; Wisdom xvii. 4.)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

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.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Vers. 21-29THE 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 phenomenon the 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 saw not one another" (ver. 23) may be felt" (ver. 21);

3. In its circumscription, extending, as it did, to all Egypt except only theland of Goshen (ver. 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 offer the flocks and the herds should go with them he would not have a hoof left behind they did not know what sacrifices would be required at the feast which they were about to keep, or how many (ver. 25, 26) therefore they must take all. Pharaoh, greatly angered, forthwith broke up the conference (ver. 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) 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.

Vers. 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 classes bright 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 thosewho 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" (ib. ver. 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 themi.e. , the conscience having "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_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 them in 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)

1. 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 clever they 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.

2. 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)

HOMILIES BY J. ORR Vers. 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 (vers. 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 p reter natural 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 (ver. 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 (vers. 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 (ver. 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 circumstances he 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 G. A. GOODHART

Ver. 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 (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; (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 Ps 4; Isa_1:10. G.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

We may observe 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 vapors which were the cause of this darkness, for it is said, they saw not one another.

2. 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. xvi, 10, which alludes to this.

3. 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 there) Psalm lxxviii, 49. He poured upon them the fierceness of his anger, by sending evil angels among them; for those to whom the devil has been a deceiver, he will at length be a terror to.

4. It continued three days; six nights in one; so long they were imprisoned by those chains of darkness. No man rose from his place - 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.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

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. חשׁך וימשׁ: "and one shall feel, grasp darkness." המשׁ: as in Psa 115:7; Jdg 16:26, ψηλαφητὸν σκότος (lxx); not "feel in the dark," for משׁשׁ has this meaning only in the Piel with בּ (Deu 28:29). אפלה חשׁך: 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: σκότος καὶ γνόφος καὶ θύελλα. 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. יצּג: 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. עבד with a double accusative as in Gen 30:29; to serve any one with a thing.

Keil & Delitzsch — Biblical Commentary on the Old Testament (1861–1891) — public domain (CC PDM 1.0). Text via the HelloAO Bible API. (Old Testament only.)

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. Without previous announcement or warning this plague came upon Egypt as another sign of God’s almighty power. It was a supernatural, miraculous darkness, so heavy that all light from whatever source was cut off completely and all men were reduced to the necessity of feeling their way.

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. This was another sign of God’s great anger and one of those that point forward to the last Judgment, a heavy, continuous darkness, which was not illumined by a single ray of light for three days. But all the children of Israel had light in their dwellings; the land of Goshen, where they dwelt, was not included in the plague.

v. 24. And Pharaoh called unto Moses, he summoned him in great fear, and said, Go ye, serve the Lord; only let your flocks and your herds be stayed; let your little ones also go with you. The cattle and sheep of the Israelites were to be a pledge of their return, for they were to be kept in certain designated places in charge of Egyptians.

v. 25. And Moses said, Thou must give us also sacrifices and burnt offerings that we may sacrifice unto the Lord, our God; for that was the reason substantiating their request to depart from Egypt.

v. 26. Our cattle also shall go with us; there shall not an hoof be left behind. It was a bold utterance, such as behooved the ambassador of the most high God. And the explanation should have satisfied the king; 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. They would know what offerings the Lord desired only when they had arrived at the place where the Lord would reveal Himself to them.

v. 27. But the Lord hardened Pharaoh’s heart, and he would not let them go. God’s punishment upon Pharaoh was going forward without abatement, to the bitter end.

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. Thus the tyrant flew into a rage; having lost, he gave way to his temper. That is the final state of obduracy, if sinners repudiate the messengers of God entirely and will not hear another word of God’s truth.

v. 29. And Moses said, Thou hast spoken well, I will see thy face again no more. He accepted the dismissal by answering: Just as thou hast said, let it be even so. It was the calmness of spiritual and moral superiority, the consciousness of having the Lord on his side, which gave Moses the courage to speak so at this time. If the believers have God’s assurance of help, they will fear no evil.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

darkness that may be felt

Yahweh speaks of extreme darkness as if it is so thick that people can grasp it in their hands. This can be stated in active form. AT: "dense darkness that people can grasp with their hands" (See: Metaphor and Active or Passive)

translationWords

Moses

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

וימש חשך signifies and it (the darkness mentioned in the preceding phrase, ויהי חשך) shall darken for them the natural darkness to a higher degree than the darkness of night: i. e. the darkness of night shall become even more black and dark.

וימש means as much as (is a contraction of) ויאמש (a Hiphil form of אמש, evening darkness). We have many words in which an א is omitted; since the sound of the א is not very marked, Scripture is not particular about omitting it. An example is: (Isaiah 13:20) “the Arabian לֹא יַהֵל there”, which is the same as לא יַאֲהֵל, shall not pitch his tent. Similar is, (II Samuel 22:40) “וַתַּזְרֵנִי with strength”, which is the same as וַתְּאַזְרֵנִי “And thou hast girded me” (cf. Psalms 30:12). Onkelos translated it in the sense of removing, from the same root as, (Joshua 1:8) “it shall not depart (ימוש)”, his rendering being, “[and there shall be darkness..] after the darkness of night has departed”, i. e. when the time approaches near to the light of day. But the statement does not then fit with the ו of וימש, because this word is written after ויהי חשך. A Midrashic statement explains it in the sense of (Deuteronomy 28:29) “groping (ממשש feeling) at noon-day”, so that the meaning would be that it was of such a double character and so thick that there was something tangible in it (Exodus Rabbah 14:1-3).

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.