EXPOSITION
THE NINTH PLAGUE. The ninth plague, like the third and the sixth, was inflicted without special warning. God had announced, after the plague of boils, that he was about to "send all his plagues upon the heart" of the king; and so a succession of inflictions was to be expected. The ninth plague probably followed the eighth after a very short interval. It is rightly regarded as an aggravation of a well-known natural 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—"they saw not one another" (Exodus 10:23)—"darkness which may be felt" (Exodus 10:21);
3. In its circumscription, extending, as it did, to all Egypt except only the land of Goshen (Exodus 10:23). These circumstances made Pharaoh at once recognise its heaven-sent character, and request its removal of Moses, whom he sought to persuade by conceding the departure of the Israelites with their families. He marred, however, the whole grace of this concession by a proviso that they should leave behind them their flocks and herds, viewing these as, equally with their families, a security for their return. Moses therefore indignantly rejected his 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 (Exodus 10:25, Exodus 10:26)—therefore they must take all. Pharaoh, greatly angered, forthwith broke up the conference (Exodus 10:28), but not, as it would seem, before Moses, equally displeased, had announced the tenth plague, and the results which would follow it (Exodus 11:4-2).
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.
A thick darkness.—Literally, "An obscurity of darkness." The phrase is intensitive.
They saw not one another. Or, "Man did not see his brother." The descriptive phrases previously used are poetic, and might imply many different degrees of obscurity. This seems distinctly to shew that pitch darkness is meant. Such absolute obscurity is far beyond anything which the khamsin produces, even when it is most severe, and indicates the miraculous character of the visitation. Neither rose any from his place for three days. It is not meant that no one moved about his house, but that no one quitted it. (Compare Exodus 16:29, where the phrase used is similar.) No one went out into the unnatural darkness out of doors, which he dreaded. All stayed at home, and did what they had to do by the artificial light of lamps or torches. All the children of Israel had light in their dwellings. It is not explained how this was effected. Some suppose that the sand-storm did not extend to the land of Goshen. But in that case, such Egyptians as lived among the Israelites—their neighbours. (Exodus 11:2)—would have shared the benefit, which seems not to have been the case. I should rather suppose that the storm was general, and that the Israelites were supplied with a light, not that of the sun, by miracle.
Only let your flocks and your herds be stayed. The pitch darkness is more than Pharaoh can bear. On the third day of its duration probably, he sends a messenger who succeeds in finding Moses, and conducting him to the monarch's presence. He has made up his mind to yield another point—that on which he insisted so strongly at the last interview (Exodus 10:10, Exodus 10:11)—he will let the Israelites go with their families—only, their flocks and herds must remain behind. This will be, he considers, a sufficient security for their return; since without cattle they would be unable to support life for many days in the wilderness. Your little ones. Rather, "your families."
Moses absolutely refuses the suggested compromise. He had already declared on a former occasion, "With our young and with our old we will go; with our sons and with our daughters, with our flocks and with our herds we will go" (Exodus 10:9). He is not inclined to retract now, after two additional plagues, what he had demanded before them. He does not refuse, however, to set forth his reasons. The cattle must go because the feast which they are about to keep requires sacrifices- they must all go, because the Israelites do not as yet know what animals, or how many of each, will be required of them. The feast was a new thing, without precedent; its ritual was not yet laid down. No exact directions were to be expected, until the place was reached where God intended that it should be celebrated.
Hardened—Again the strong expression, yekhazak, is used, as in Exodus 10:20.
And Pharaoh said, etc. The reply of Pharaoh indicates violent anger. No doubt he thought that now the intention of Moses to deprive him altogether of the services of so many hundred thousand slaves was palpable, and scarcely concealed. Greatly enraged, he gives vent to his rage, with the want of self-control common among Oriental monarchs—rudely bids Moses be gone (Get thee from me), threatens him (take heed to thyself), and bids hires never more seek his presence, under the penalty of instant death, if he makes his appearance. Considering the degree of civilization, refinement, and politeness to which the Egyptians had attained under the eighteenth and nineteenth dynasties, such an outbreak must be regarded as abnormal, and as implying violent excitement.
And Moses said, etc. The reply of Moses, so far, is simple and dignified. Thou hast spoken well, he says—"thou hast made a right decision—further interviews between me and thee are useless, can lead to no result, only waste time. This shall be our last interview—I will see thy face no more." It is generally agreed however that Moses did not quit the presence with these words; but continued to address Pharaoh for some little time, making his parting speech in the terms which are recorded in Exodus 10:4-2 of the next chapter. Having announced the Tenth Plague, the coming destruction of the first-born, he turned and "went out from Pharaoh in a great anger" (Exodus 11:8).
HOMILETICS
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" (Genesis 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" (2 Corinthians 11:14); and gloomy spirits of evil, whom God has reserved in everlasting chains under darkness for final judgment (Jude 1:6). So Scripture speaks of man as divided into those who are "of the night and of darkness," and those who are "children of light and of the day in (1 Thessalonians 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" (Romans 1:28). Their "foolish heart is darkened" (Romans 1:21). They grow continually more blind and more ignorant, more incapable of seeing and understanding the things of the Spirit, since these are "spiritually discerned." Their senses not being "exercised by reason of use to discern both good and evil," they lose the power of discernment, and "put bitter for sweet, and sweet for bitter." "The light that is within them"—i.e; the conscience—having "become darkness, how great is that darkness"!
2. Mental darkness. They "grope as the blind in darkness" (Deuteronomy 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" (Matthew 25:30). "The children of the kingdom shall be cast into outer darkness" (Matthew 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 Revelation 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" (Proverbs 6:23). "By doing the will of God, men come to know of the doctrine, whether it is of God' (John 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 (Psalms 18:28); opens the eyes of their understanding (Ephesians 1:18); fills them with knowledge of his will in all wisdom and spiritual understanding (Colossians 1:9).
2. Mental light. The true Christian "has a right judgment in all things." God gives to those who are his "the spirit of a sound mind" (2 Timothy 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.
3. A final reward of heavenly, ineffable, soul-satisfying light. After the resurrection of the dead, "they that be wise shall shine as the brightness of the firmament" (Daniel 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" (Revelation 21:23, Revelation 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" (Revelation 22:5).
Compromise the favourite resort of the worldly-minded, the abomination of the spiritually-minded.
Pharaoh had tried compromise more than once and failed (Exodus 8:25-2; Exodus 10:8-2); but he must needs try it again. This marks the tenacity with which the worldly-minded cling to what they think the height of policy, but what is, in reality, a weak and unworthy subterfuge. Pharaoh did not wish to grant any part of the request of Moses; but, if he must yield to some extent, he would save his dignity and his interest, he thought, by yielding less than what was demanded. On four occasions he makes four different offers.
I. THEY MAY WORSHIP GOD WHEREVER THEY PLEASE WITHIN THE LIMITS OF EGYPT (Exodus 8:25). A foolish offer, which, if accepted, would certainly have led to a riot and possibly to a civil war (Exodus 8:26). But Pharaoh had only thought of his own dignity, not of the consequences. So civil rulers frequently ask the Church of Christ to concede this or that for the honour of the State, when the concession would do the State the greatest possible injury. In their short-sightedness they do not see that in striking at the Church they will wound themselves. In their zeal for their own honour, they do not care how much the Church, or even how much the State suffers.
II. THEY MAY WORSHIP GOD IN THE WILDERNESS, ONLY THEY MUST NOT GO VERY FAR AWAY (Exodus 8:28). This offer was an improvement; it did not require a plain violation of the express command of God. But it was insidious. It was made with the view of compelling a return. Pharaoh suspected from the first that the message, "Let my people go," meant "let them go altogether." This, until stunned by the dread infliction of the last plague, he was fully resolved not to do. He would let them go as a cat lets a mouse go, so far but not further—not out of his reach. So kings will give their people liberty, or the Church liberty, but only within narrow limits—in seeming rather than in reality—to such an extent as will not interfere with their being the real master, and re-asserting their absolute power at their pleasure. Once more Pharaoh was short-sighted. Had his offer been accepted, and had he then attempted to compel a return, he would only have precipitated some such catastrophe as befel his army at the Red Sea.
III. THEY MAY GO THE THREE DAYS' JOURNEY INTO THE WILDERNESS, ONLY THEY MUST LEAVE THEIR FAMILIES BEHIND (Exodus 10:8-2). The rejection of his first and second offers left Pharaoh no choice but to allow of the Israelites departing beyond his reach. So he devises a compromise, by which he thinks to lure them back. They shall leave their families behind. But God had said, "Let my people go," and children are as essential an element in the composition of a nation as either women or men. This offer was therefore more contrary to the Divine message which he had received than his second one. Worldly-minded men will frequently, while pretending to offer a better compromise, offer a worse; and, both in private and public dealings, it behoves prudent persons to be on their guard, and not imagine that every fresh bid that is made must be an advance. The law of auction does not hold good either in private or in parliamentary bargaining.
IV. THEY MAY GO THE THREE DAYS' JOURNEY INTO THE WILDERNESS, AND TAKE THEIR FAMILIES, IF THEY WILL ONLY LEAVE THEIR CATTLE BEHIND (Exodus 10:24). This was the most crafty suggestion of all. The cattle had not been mentioned in the Divine message, nor could it be said that they were part of the nation. The king could require the detention of the cattle without infringing the letter of the Divine command. But he secured the return of the nation to Egypt as certainly by this plan as by the retention of the families. A nomadic people could not subsist for many weeks—scarcely for many days, without its flocks and herds. The Israelites would have been starved into surrender. Moses, however, without taking this objection, was able to point out that the terms of the message, rightly weighed with reference to all the circumstances, embraced the cattle, since sacrifice was spoken of, unaccompanied by any limitation. Once more, therefore, he was enabled to decline the compromise suggested as an infraction of the command which he had received, when its terms were rightly understood. Worldly men are continually placing their own construction on the words of God's messages, and saying that this or that should be given up as not plainly contained in them. The example of Moses justifies Christians in scanning narrowly the whole bearing and intention of each message, and insisting on what it implies as much as upon what it expresses. True wisdom will teach them not to be driven to a compromise by worldly men's explanations of the Divine Word. They will study it for themselves, and guide their conduct by their own reading (under God's guidance) of the commands given them. Further, the example of Moses in rejecting all the four offers of Pharaoh, may teach us to suspect, misdoubt, and carefully examine every proposed compromise; the essence of compromise in religion being the surrender of something Divinely ordered or instituted for the sake of some supposed temporal convenience or advantage. It can really never be right to give up the smallest fragment of revealed truth, or to allow the infraction of the least of God's commandments for even the greatest conceivable amount of temporal benefit either to ourselves or others.
Bad men, when unable to overcome good men's scruples, throw off the mask of friendliness, and show themselves in their true colours.
The circumstances of human life are continually bringing good men and bad men into contact and intercourse. Three results may follow:—
1. The bad may corrupt the good. This is the result too often. "Evil communications corrupt good manners." Few can touch pitch and not be defiled.
2. The good may convert the bad. The first Christians converted a world that lay in wickedness. Esther softened the heart of Ahasuerus. St. Ambrose, by long withstanding his will, converted Theodosius.
3. Neither may make any impression upon the other. In this case, while the good man merely regrets his inability to turn the bad man to righteousness, the bad man, baffled in his attempts to overcome the scruples of the good man and lead him astray, is apt to be greatly provoked, and to threaten, or even proceed to violence. "Take heed to thyself—in the day thou seest my face thou shalt die." What a spring of bitterness wells up from the evil heart of the sinner who feels himself opposed successfully, thwarted in his schemes, and baffled! While he still hopes to succeed all is smooth speaking. "I have sinned." "Forgive my sin this once only." "Go ye, serve the Lord." When he finds that he cannot prevail, there is a sudden and complete change. Benefits are forgotten; friendliness is a thing of the past; even the prescribed forms of politeness are set aside. The wild beast that lies hid in each unregenerate man shows itself, and the friendly acquaintance of months or years is ready to tear his opposer to pieces.
HOMILIES BY J. ORR
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 (Exodus 10:21-2). The plagues, viewed as trials of Pharaoh's character, end with this one. The death of the first-born was a judgment, and gave Pharaoh no further space for repentance. We may view this last of the nine plagues:
1. As awful in itself. Whatever its natural basis, the preternatural intensity of the darkness now brought upon the land told plainly enough that it was one of the wonders of Jehovah. For three whole days no one human being in Egypt saw another, even artificial light, it would appear, failing them in their necessity. The fearfulness of the plague was heightened to those stricken by it by the fact that the Israelites "had light in their dwellings"; also by the fact that the sun in his different phases was the chief object of their worship. When one reflects on the terrors which accompany darkness in any case; on the singular effect it has in working on the imagination, and in intensifying its alarms, it will be felt how truly this was a plague laid upon the heart (Exodus 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 (Exodus 10:24).
2. As symbolic of a spiritual condition. Egypt was enveloped in the wrath of God. The stroke of that wrath, which might have been averted by timely repentance, was about to descend in the destruction of the first-born. Darkness was in the king's soul. The darkness of doom was weaving itself around his fortunes. Of all this, surely the physical darkness, which, like a dread funeral pall, descended on the land, must be taken as a symbol. When Christ, the sin-bearer, hung on Calvary, a great darkness, in like manner, covered the whole land (Matthew 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 (2 Corinthians 4:4, 2 Corinthians 4:6). He is dark, as under the wrath of God (Ephesians 2:3). God's people are "children of light," but the transgressor's soul is buried in deadliest gloom (Ephesians 5:8). The place of woe is described as "the outer darkness" (Matthew 25:30).
II. PHARAOH'S LAST ATTEMPT (Exodus 10:24-2).
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 (Exodus 10:29). Moses took Pharaoh at his word. "Thou hast spoken well; I will see thy face no more." God's work with this great, bad man was ended, save as the judgment for which he had prepared himself was now to be inflicted upon him. He had not been given up till every conceivable means had been exhausted to bring him to repentance. He had been tried with reason and with threatening; with gentleness and with severity; with mercy and with judgments. He had been reproved, expostulated with, warned, and frequently chastised. His prayers for respite had in every case been heard. He had been trusted in his promises to let Israel go, and when he had broken them was still forborne with and trusted again. Plagues of every kind had been sent upon him. He had suffered incalculable loss, had endured sore bodily pain, had been shaken in his soul with supernatural terrors. His first plea, of ignorance, and his second, of want of evidence, had been completely shattered. He had been made to confess that he had sinned, and that Jehovah was righteous. Yet under all and through all he had gone on hardening himself, till, finally, even God could wring no confession of sin from him, and his mind had become utterly fatuous, and regardless of consequences. What more was to be done with Pharaoh? Even that which must be done with ourselves under like circumstances—he was rejected, reprobated, given over to destruction. "Cut it down; why cumbereth it the ground?" (Luke 13:7). It was the same fate which overtook Israel when the nation became finally corrupt and hardened.—J.O.
HOMILIES BY D. YOUNG
The Ninth Plague-the darkness.
I. CONSIDER THE PLAGUE ITSELF. As with the plagues of the gnats and of the boils and blains, so with this plague—there is no record of any formal intimation of its coming. If such an intimation was absent, we feel that there was good reason for the absence. Though Pharaoh had abased himself in great fear and consternation, so that he might get rid of the locusts, yet the moment they were gone all his stubbornness returned in full force. What use was it, then, any longer to hold threatenings over a man of this sort? Indeed, the proper way of considering this ninth plague seems to be to regard it chiefly as a stepping-stone to the last and decisive visitation. An announcement beforehand would not have been wanting, if at all likely to make any serious difference in Pharaoh's conduct. With respect to the plague itself, four points are noticeable—the kind of it, the degree, the duration, and the customary exemption of the Israelites.
1. The kind of it. It was a plague of darkness. God is light, and in him is no darkness at all. He is light, and light continually streams forth from him; and without him the minds of men are in dense darkness as to all that is best in knowledge and most substantial in hope for the time to come. When we consider how much is said about spiritual light and spiritual darkness in the Scriptures, it will be seen how appropriate it was that before Jehovah closed his earthly dealings with Pharaoh he should bring his land under this impenetrable cloud. It was a fitting scourge to come upon a king and people whose minds were so darkened to the perception of God. The light and truth which break forth from God vainly struggled to shine through into Pharaoh's heart. This plague was a sort of approach to the primal chaos, a movement towards dissolving the cosmos into the formless, unillumined mass from which it sprang. God's first great Word in making order was to say, "Let there be light"; now we almost imagine a corresponding word, "Let there be darkness." The sun, though it may pass over Egypt as usual, no longer rules the day; not a ray penetrates to accommodate and cheer the bewildered land.
2. The degree of this darkness. Jehovah tells Moses it will be a darkness which may be felt. Not that it was literally palpable, but rather that the darkness was so dense, so utterly beyond all experience, that it could not possibly be described by language taken from the use of the sense of vision. It was not enough to say, as with respect to the hail and the locusts, that there had been no such experience in Egypt since it became a nation. A new sort of darkness required a new mode of expression to indicate it; and thus by a bold figure the darkness is introduced as affecting not only the usual sense of sight, but the sense of touch as well. The privation of light was in the highest conceivable degree. And here it is surely well to dismiss from our minds all attempts, however well intended, to find a natural basis for this plague. That Jehovah might have made a darkness, and a very terrible one, by increasing and intensifying natural elements and causes is quite true; but somehow, such a view of this plague does not satisfy the demands of the strong terms which are used. Far better is it to suppose that in some mysterious way light lost its radiating power when it came into the Egyptian atmosphere. Doubtless even artificial lights proved useless. If the sun could not pierce into Egypt, little lamps and earth-lights were not likely to succeed.
3. The duration of it. It lasted for three days. In this duration lay its peculiar severity. Even a darkness that might be felt would not be much if it was a momentary visitation. But when it extended for three days, disarranging and paralyzing all work, then the magnitude of the visitation would fully appear. It was indeed a plague more terrible in reality than in threatening, and in continuance than in its first embrace. In itself it was not a painful thing; it did not irritate like the frogs, the gnats, and the flies; it did not destroy like the murrain, the hail, and the locusts. It simply settled down on the land, and while it lasted made one of the most informing and gladdening of the senses utterly useless. Even these who loved the darkness because their deeds were evil, would feel, after three days of it, that they were having too much of a good thing. It was just the kind of plague that by the very continuance of it would grow in horror, and at last precipitate a panic. Darkness is the time favourable to all terrifying imaginations.
4. The exemption of the Israelites. The district where they dwelt had light in their dwellings. Here was, indeed, a more impressive and significant separation than any Jehovah had yet made; and that he should thus separate between Israel and Egypt, as between light and the deepest darkness, was a thing to be expected, considering how soon the Israelites were to go out of the land altogether.
II. CONSIDER THE CONSEQUENT PROPOSITION BY PHARAOH AND THE RECEPTION OF IT BY MOSES. After three days of the darkness that might be felt, Pharaoh is again brought to his knees, suing for mercy, and, as usual, he offers something which formerly he had refused. Only a little while ago he had set his face against liberating the little ones of Israel. Now he has got so far as to say all the people may depart—all the human beings—but the flocks and herds must stay behind; and these, of course, were the very substance of Israel's wealth (Genesis 46:31; Genesis 47:6). And not only so, but at present they would look all the more considerable in comparison with the murrain-swept flocks and herds of Egypt. If Pharaoh can only get this request, he thinks he will both serve his dignity and do something to retrieve his fortunes. What a difference between this last interview with Moses and the first! Pharaoh, who began with refusing to yield anything, nay, who by way of answer made the existing bondage even more oppressive, is now, after a course of nine plagues, willing to yield everything—everything but the property of Israel. This, indeed, has been a great way to bring him, but it has all been done by a kind of main force. Pharaoh's ignorance of Jehovah's character and demands remains unabated, amid all his experience of Jehovah's power. He cannot yet understand that Jehovah is not to be bargained with. He wants the flocks and herds, as if it were a small matter to keep them back, whereas just one reason why the flocks and herds are so abundant is that there may be enough for sacrifice. Jehovah had a use and place for every Israelite, the oldest and the youngest, and all their belongings. It was an answer of Moses, profoundly suitable to the occasion, when he said, "We know not with what we must serve the Lord, until we come thither." He had been sent to Pharaoh to demand all, and he could take nothing less. Interesting questions arise here, but there is no information by which we can answer them. Pharaoh called to Moses (Exodus 10:24)—but how came they together in this dense darkness? or was it that Moses waited there in the darkness these three days? Then when Pharaoh spoke, did the darkness at once begin to pass away? We must almost assume that it did, the purpose of its coming having been served the moment Pharaoh is got another step onward in his yielding. But on all these points we have no direct information. Jehovah now hastens the readers of the narrative to the final catastrophe. Where we, in our curiosity, desire particulars, he omits, in order that he may be particular and exact in matters of abiding importance. He is presently to speak of the Passover with great minuteness. Details of future and continuous duty are of more moment than mere picturesque embellishments of a passing judgment on Egypt. Thus we are left to infer that the darkness had vanished when for the last time Pharaoh refused to let Israel go. And it must be admitted that there was everything in the inflexible answer of Moses to make Pharaoh, being such a man as he was, equally inflexible. "There shall not a hoof be left behind." Israel moves altogether, if it moves at all. This was a very exasperating way for a despot to be spoken to, especially one who felt that he had yielded so much. Indeed, it must have been very astonishing to him to reflect how far he had gone in a path where once it would have seemed ridiculous to suppose that he could take a single step. But now once again he says—in the same reasonless, passionate way that has marked him all along—"Not a step further." After nine plagues he is still the same man at heart. The slightest provocation, and his pride is all aflame, more sensitive than gunpowder to the spark. Nay, most marvellous of all, from the depth of nine successive humiliations he beans to threaten Moses with death. Surely this was the very quintessence of passion and blind rage. The only parallel we can find for it is in the furious, final rush of some great, savage brute, maddened by the shots of the hunter, and making recklessly towards him. What gains he by this advance? He simply comes within easy reach, and another shot from the same weapon, held with perfect coolness and control, lays him dead in the dust. The saddest part of the reflection on Pharaoh's career is, that it gives the essence of so many human lives beside. The hand with which God would clear our corruption away—were we only willing for it to be cleared—stirs it up into a more self-destroying energy and efficacy, if we in our perversity and ignorance determine that the corruption should remain.—Y.
HOMILIES BY G. A. GOODHART
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. John 1:9; Romans 1:19, Romans 1:20). Then "hardened their hearts." So self-conditioned them that beneath God's influence they could not but harden (Exodus 10:1). The hard heart, like the hard ice-coating, shuts out the light and ensures darkness (Romans 1:21), none the less such darkness not felt (cf. Ephesians 4:17, Ephesians 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. John 9:39-43). 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 (Exodus 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? (Jude 1:13). God still meets this self-chosen moral darkness by similar methods. Judgments which may be felt flash momentary light upon the self-inflicted darkness which is not felt. He wills that all men should come to repentance; if we shut our hearts to the inner voice, he summons us by outer voices, which cannot but attract attention. They may, however, be disregarded; the power of man's self-will in this world seems strong enough to resist anything.
III. LIGHT IN THE DWELLINGS.
1. Physical. Egyptians had made a difference between themselves and Israel, a difference which had driven Israel to seek help from God. Now God confirms that difference. The light, perhaps, not perfect. [If darkness caused by sand-storm from S.W. may have been such light as was obtainable at the fringe of the storm cloud.] Still it was sufficient, a sign of God's care and watchfulness for those who were prepared to receive and recognise it. And this the Israelites were prepared to do, for the light in the dwelling was the type of light in the heart.
2. Moral. They had been "in darkness," the darkness of slavery and idolatry (cf. Joshua 24:14); but the light had dawned upon them, and, however imperfectly, they had recognised and welcomed it. The cry in the darkness (Psalms 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. Psalms 18:27-19).
Application. There is one who is the Light of the World. The great thing for us is to walk in the light (1 John 1:5-62). If we do not, darkness can but deepen till the night come (John 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, John 9:39). If the light is still resisted, then cf. Matthew 25:30. If we do walk in the light so far as we know it, then cf. Proverbs 4:18. Even when dark for others, still light for us, Isaiah 60:1, Isaiah 60:2; and if the darkness does, as it sometimes will, overshadow us, even so Psalm exit. 4; Isaiah 1:10.—G.