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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.
In the ninth plague, darkness fell. Either it means the blindness of their minds or that they should realize that the workings of the divine economy and of providence are most obscure. For God made darkness his hiding place. But they desired boldly and rashly to investigate it and, drawing one conclusion after another, fell into the dense and palpable darkness of ignorance.
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SUMMARY
Exodus 10:22 describes the ninth plague inflicted upon Egypt, a profound and oppressive darkness that enveloped the entire land for three days. This supernatural event, initiated by Moses stretching his hand towards heaven at God's command, served as a powerful demonstration of Yahweh's absolute sovereignty over creation, a direct judgment against Pharaoh's unyielding defiance and the impotent deities of Egypt, and a stark illustration of God's miraculous distinction between His covenant people, Israel, and their oppressors.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several powerful literary devices. Direct Causality is evident in the immediate cause-and-effect relationship: Moses's outstretched hand directly and instantly results in the "thick darkness," highlighting God's instantaneous and undeniable power. While not explicit in this verse alone, the plague inherently utilizes Contrast, setting the oppressive darkness against the fundamental concept of light, which is vital for life and central to Egyptian worship. This contrast is then made explicit in Exodus 10:23, which describes the light in Goshen. Furthermore, the description of "thick darkness" and its "three days" duration serves as Hyperbole or Emphasis, underscoring the extraordinary, supernatural, and terrifying nature of this divine judgment, making it clear this was no ordinary natural phenomenon but a direct act of God.
THEOLOGICAL AND THEMATIC CONNECTIONS
The plague of darkness in Exodus 10:22 profoundly illustrates several foundational theological truths. Firstly, it unequivocally declares God's absolute sovereignty over all creation, including the most fundamental elements of light and darkness. He is not merely a tribal deity but the Lord of the cosmos, capable of altering the very fabric of existence at His command. Secondly, this plague serves as a devastating judgment against idolatry, directly challenging and humiliating the most revered Egyptian deities, particularly Ra, the sun god, who was central to their cosmology and the pharaoh's authority. By extinguishing the sun's light, God demonstrated His unrivaled power and the utter impotence of Egypt's gods. Thirdly, the miraculous distinction between the darkness in Egypt and the light in Goshen (Exodus 10:23) highlights God's faithful protection and covenant distinction of His people. Even in the midst of severe judgment, God provides for and preserves His own. Finally, this plague reveals the severe consequences of hardened rebellion; Pharaoh's persistent refusal to obey God's command led to increasingly severe and debilitating judgments, culminating in this terrifying, paralyzing darkness.
REFLECTION AND APPLICATION
The account of the plague of darkness in Exodus 10:22 holds profound and enduring relevance for believers today. It serves as a powerful reminder that God remains utterly sovereign over every aspect of our world, even when circumstances appear chaotic, overwhelming, or devoid of hope. Just as God brought a literal, palpable darkness to Egypt, spiritual darkness can envelop individuals, communities, and societies that resist His truth and authority. This spiritual darkness can manifest as moral confusion, ethical decay, a pervasive sense of despair, or a profound lack of spiritual discernment. However, the miraculous contrast with Goshen offers immense hope and comfort: even when the world around us is plunged into literal or spiritual gloom, God promises to be our unfailing light and guide. He offers clarity, truth, and protective provision to those who faithfully follow Him. We are called, therefore, to live as "children of light" (Ephesians 5:8) in a world that often walks in profound darkness, trusting implicitly in God's unwavering provision and divine guidance. Our lives, illuminated by His truth, should stand in stark contrast to the surrounding spiritual gloom, drawing others to the source of all light.
Questions for Reflection
FAQ
Why did the darkness last three days?
Answer: The duration of three days was crucial for emphasizing the supernatural and oppressive nature of the plague. It was not a brief, natural phenomenon like an eclipse, but a sustained, terrifying judgment that completely paralyzed the nation and demonstrated God's absolute control over time and the elements. This prolonged period allowed for maximum psychological impact, highlighting the utter impotence of Egypt's sun gods and Pharaoh's inability to alleviate the suffering or restore normalcy. It underscored the totality and divine origin of the judgment.
Was this darkness literal or symbolic?
Answer: The biblical text describes the darkness as a literal, physical phenomenon ("thick darkness," "they saw not one another, neither rose any from his place" in Exodus 10:23). However, like all biblical events, it also carried profound symbolic meaning. It symbolized God's judgment and wrath, the spiritual blindness and moral decay of Pharaoh and Egypt, the triumph of Yahweh over the sun god Ra, and the impending spiritual and physical liberation of Israel from the darkness of slavery and oppression. It was a literal event with deep symbolic resonance.
How could the Israelites have light if the whole land was dark?
Answer: Exodus 10:23 explicitly states, "but all the children of Israel had light in their dwellings." This was a miraculous, supernatural act of God, demonstrating His unique power to distinguish between His people and the Egyptians. It was a clear and undeniable sign of His covenant faithfulness and protective care, providing comfort, safety, and a stark contrast to the judgment experienced by their oppressors. This distinction served to both affirm His people and further condemn Pharaoh's hardened heart.
CHRIST-CENTERED FULFILLMENT
The plague of darkness, while a profound act of judgment against Egypt, powerfully foreshadows the spiritual darkness of sin that engulfs humanity and the ultimate, redemptive light found exclusively in Jesus Christ. Just as Egypt was plunged into a physical darkness so dense it could be felt, humanity without Christ dwells in a profound spiritual darkness, unable to see God's truth, understand His ways, or move towards Him (John 3:19). Jesus declares Himself to be "the light of the world" (John 8:12), coming into a world shrouded in spiritual gloom to dispel the darkness of sin, ignorance, and death. His earthly ministry brought the illuminating truth of God's kingdom to those "living in darkness and in the shadow of death" (Matthew 4:16). Furthermore, the three days of darkness in Egypt resonate with the three days Jesus spent in the tomb, a period of profound darkness that was ultimately conquered by His glorious resurrection, bringing the light of eternal life and salvation to all who believe. Through Christ, God's people are no longer left to grope in spiritual darkness but are called "out of darkness into his wonderful light" (1 Peter 2:9), becoming children of light who reflect His glory to a world still in need of His illuminating presence.