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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.
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SUMMARY
Exodus 10:23 vividly portrays the dramatic and divinely orchestrated contrast between the oppressive, immobilizing darkness that engulfed Egypt for three days and the miraculous, protective light enjoyed by the Israelites in their dwellings. This stark dichotomy serves as a powerful demonstration of God's absolute sovereignty over creation, His righteous judgment against Pharaoh and Egypt's idolatry, and His unwavering commitment to distinguish and preserve His covenant people amidst widespread affliction.
CONTEXT
EXPOSITION AND ANALYSIS
Exodus 10:23 presents a stark, divinely orchestrated dichotomy: judgment for Egypt and miraculous provision for Israel, underscoring God's absolute power and selective care.
Key Word Analysis
Verse Breakdown
Literary Devices
The most prominent literary device in Exodus 10:23 is Juxtaposition or Antithesis, which creates a sharp and dramatic contrast between the experience of the Egyptians and the Israelites. The "darkness" over Egypt is set directly against the "light" in Israel's dwellings, powerfully emphasizing God's ability to differentiate between peoples and His absolute control over creation. The phrase "neither rose any from his place" may contain an element of Hyperbole to underscore the extreme severity and immobilizing nature of the darkness, highlighting the complete paralysis it inflicted. Furthermore, Symbolism is deeply embedded in the verse: darkness symbolizes divine judgment, chaos, spiritual blindness, and the absence of divine favor, while light symbolizes divine presence, favor, guidance, life, and the unique relationship God has with His chosen people.
THEOLOGICAL AND THEMATIC CONNECTIONS
Exodus 10:23 reveals profound theological truths about God's character and His relationship with humanity. It unequivocally demonstrates God's sovereignty over creation, as He commands the very elements of light and darkness, proving His absolute authority over all natural forces and, by extension, all false deities. It highlights God's justice and judgment against idolatry and oppression, as the darkness served as a severe punishment for Egypt's hardened heart and their worship of the sun god Ra, exposing the impotence of their pantheon. Most significantly, it showcases God's covenantal faithfulness and protective care for His people, Israel, setting them apart from the world in a miraculous display of divine distinction. This theme of God distinguishing between the righteous and the wicked is a recurring motif throughout Scripture, assuring believers of His unique relationship with them and His unwavering commitment to His promises.
REFLECTION AND APPLICATION
Exodus 10:23 offers timeless lessons for believers navigating a world often shrouded in various forms of darkness—spiritual confusion, emotional despair, societal brokenness, or moral decay. Just as God miraculously provided physical light for His people amidst Egypt's palpable gloom, He continues to be our spiritual light, offering clarity, guidance, and unwavering hope in our darkest seasons. This verse reminds us that God's presence brings illumination even when circumstances seem overwhelming, and that His people are set apart, called to reflect His light in a world that desperately needs it. We can trust in His unwavering provision and protective care, knowing that He distinguishes His own and empowers them to live differently, not by their own strength, but by His indwelling Spirit. This divine distinction is not for our pride, but for His glory and for the world's witness.
Questions for Reflection
FAQ
Was the darkness purely natural, or supernatural?
Answer: The biblical account strongly indicates a supernatural origin. While natural phenomena like severe sandstorms can create temporary darkness, the description of a "thick darkness" that could be "felt" (Exodus 10:21), that lasted for three days, and crucially, that only affected the Egyptians while the Israelites had light in their homes, points to a miraculous, divine intervention rather than a typical natural event. Its selective nature, distinguishing between two distinct geographical areas within a relatively small region, underscores God's direct and targeted involvement, demonstrating His sovereignty over creation and His specific judgment.
Why did the darkness last for three days?
Answer: The three-day duration is significant for several reasons. The number three often symbolizes completion, divine significance, or a period of intense trial followed by deliverance in biblical narratives (e.g., Jonah in the fish, Jesus in the tomb). For the Egyptians, three days of total immobilization would have been economically devastating, psychologically terrifying, and spiritually humiliating, intensifying the judgment against their sun god, Ra. Theologically, it gave Pharaoh ample time to reflect on God's power and his own stubbornness, yet he still refused to yield, further hardening his heart and setting the stage for the final, decisive plague. It was a prolonged, inescapable demonstration of Yahweh's absolute authority.
CHRIST-CENTERED FULFILLMENT
Exodus 10:23 finds profound Christ-centered fulfillment in the person and work of Jesus Christ, who is revealed as the ultimate "Light of the World." Just as God provided physical light for Israel in Goshen, Jesus brings spiritual light to humanity, delivering those who sit in the darkness of sin and death. The oppressive darkness over Egypt foreshadows the spiritual darkness that grips humanity apart from Christ, a darkness of ignorance, sin, and separation from God. Jesus's coming fulfills the prophetic promise of a great light dawning on those living in the shadow of death (Isaiah 9:2; Matthew 4:16). Furthermore, the three hours of darkness that covered the land during Jesus's crucifixion (Matthew 27:45) serves as a cosmic sign of God's judgment on sin, which Jesus bore on the cross. Yet, just as light returned after the Egyptian darkness, Jesus's resurrection shattered the power of death and darkness, bringing forth the light of new life and eternal hope. Through Christ, believers are transformed from "darkness to light" (Ephesians 5:8), becoming "children of light" who reflect His glory. Ultimately, the divine light in Israel's dwellings points forward to the New Jerusalem, where there will be no more night, for the Lord God Himself, through the Lamb, will be its eternal light (Revelation 21:23; Revelation 22:5).