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Commentary on Exodus 10 verses 21–29
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.
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.
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SUMMARY
Exodus 10:21 vividly portrays the ninth plague upon Egypt, a divinely orchestrated, palpable darkness that enveloped the land. This extraordinary judgment, initiated by God's command to Moses, served as a direct and devastating blow to Egypt's sun deities, unequivocally demonstrating the Lord's absolute sovereignty over creation and His unwavering commitment to liberate Israel from Pharaoh's oppressive tyranny.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The phrase "darkness [which] may be felt" employs powerful sensory imagery and a form of synesthesia, where a visual phenomenon (darkness) is described in terms of touch (felt). This vivid description elevates the darkness beyond a mere absence of light, transforming it into a tangible, oppressive, and terrifying presence. This technique serves as a profound hyperbole, emphasizing the extreme and supernatural nature of the plague and its overwhelming psychological impact on the Egyptians. Furthermore, the narrative employs contrast by implicitly juxtaposing the impenetrable darkness over Egypt with the light experienced by the Israelites in Goshen (Exodus 10:23), thereby highlighting God's power to distinguish between His people and His adversaries, and His protective care for His chosen ones.
THEOLOGICAL AND THEMATIC CONNECTIONS
Exodus 10:21 profoundly illustrates several foundational theological truths. Firstly, it showcases God's absolute sovereignty and power over creation, demonstrating His ability to manipulate the fundamental elements of light and darkness at will, echoing the divine command that brought light into existence at creation (Genesis 1:3). Secondly, the plague serves as a decisive judgment on idolatry, specifically targeting Ra, the supreme sun god of Egypt. By extinguishing the sun, God unequivocally declared His supremacy over all false deities, revealing their impotence and exposing the futility of worshipping created things rather than the Creator. Thirdly, this plague highlights God's covenantal faithfulness and distinction of His people. While Egypt was plunged into oppressive gloom, the Israelites in Goshen enjoyed light, a consistent pattern throughout the plagues that underscored God's protective hand over His chosen ones (Exodus 10:23). Finally, the continued hardening of Pharaoh's heart, even in the face of such terrifying judgment, illustrates the spiritual blindness that results from persistent rebellion against God's authority, a theme echoed in the New Testament concerning those who prefer darkness over light.
REFLECTION AND APPLICATION
The palpable darkness of Exodus 10:21 serves as a powerful reminder that God is sovereign over all circumstances, even those that seem overwhelming, oppressive, or beyond human control. For us today, it challenges us to critically examine where we place our trust and security. Do we rely on the "light" of human wisdom, material prosperity, societal approval, or cultural norms, or do we acknowledge God as the ultimate source of all light, truth, and life? This passage encourages us to trust implicitly in God's protective presence, knowing that even when the world around us seems to be in "darkness"—whether personal trials, societal turmoil, or global crises—He can and will provide light, guidance, and distinction for His people. It also serves as a sober warning against the spiritual hardening of our own hearts, urging us to remain pliable and responsive to God's voice and truth, lest we become spiritually blind to His reality, His judgments, and His redemptive purposes.
Questions for Reflection
FAQ
Was this darkness a natural phenomenon, like an eclipse or a sandstorm?
Answer: While ancient Egypt did experience natural phenomena such as solar eclipses or severe sandstorms (known as khamsin) that could create a thick, dark atmosphere, the biblical text clearly describes this darkness as distinctly supernatural. It was explicitly commanded by God through Moses, it lasted for an unprecedented three days (far longer than typical sandstorms or eclipses), and it uniquely affected only the Egyptians, while the Israelites in Goshen miraculously had light in their dwellings (Exodus 10:23). This intentional, localized, prolonged, and discriminatory nature points unequivocally to a divine miracle, not a mere natural event.
Why is it important that the darkness "may be felt"?
Answer: The phrase "darkness which may be felt" (Hebrew: choshek aphelah yamesh) is crucial because it emphasizes the extraordinary, oppressive, and terrifying nature of this plague. It wasn't merely the absence of light, but a thick, tangible gloom that disoriented, paralyzed, and psychologically terrorized the Egyptians. This physical sensation intensified the judgment, making it inescapable and profoundly impactful. It demonstrated God's absolute control over every aspect of their existence, including their senses and mobility. Furthermore, it directly challenged the Egyptian concept of light (personified by Ra) as the source of life, order, and prosperity, showing that their supreme deity was utterly powerless against the God of Israel.
Does this plague imply God is a God of darkness?
Answer: No, quite the opposite. This plague powerfully demonstrates God's absolute power over darkness. Throughout the biblical narrative, God is consistently associated with light, truth, righteousness, and life, while darkness often symbolizes chaos, judgment, sin, and spiritual ignorance. By bringing this oppressive darkness upon Egypt, God was demonstrating His sovereign power to judge those who rebel against Him and to expose the utter impotence of false gods (like Ra, the sun god). He is the one who commands both light and darkness, who brings light out of darkness, and who ultimately dispels all spiritual darkness, rather than being a God of darkness.
CHRIST-CENTERED FULFILLMENT
The plague of darkness in Exodus 10:21, while a historical judgment against Egypt, finds profound Christ-centered fulfillment in the New Testament. Jesus Christ is repeatedly proclaimed as "the Light of the World" (John 8:12), who came to dispel the ultimate spiritual darkness of sin, ignorance, and death that afflicts all humanity. Just as the physical darkness in Egypt exposed the impotence of false gods and plunged a rebellious nation into chaos, Jesus's coming exposes the futility of relying on anything other than Him for salvation and true life. His life, sacrificial death, and glorious resurrection overcome the deepest darkness of the grave and offer spiritual light, truth, and eternal life to all who believe. Those who reject Christ, like Pharaoh, choose to remain in spiritual darkness, facing ultimate judgment (John 3:19). Conversely, those who follow Jesus are called out of spiritual darkness into His marvelous light (1 Peter 2:9), experiencing the ultimate distinction, protection, and provision that God offers His people, a reality far surpassing the physical light in Goshen. Christ is the ultimate fulfillment of God's power to separate His people from the world's darkness and lead them into His glorious presence (Colossians 1:13).