ILLUSTRATIONS
BY
REV. WM. ADAMSON
Hail-plague! Exodus 9:22. The Psalmist says that the vines, and sycamores, and fig-trees—yea and all the trees in their coasts, were destroyed by the hailstones and coals of fire. Hail was an unheard-of thing in Egypt, while fire was esteemed a mighty deity. Porphyry declares that at the opening of the Temple of Serapis the worship is made by fire and water, for they reverence fire and water above the elements. Thus the deities which they adored were employed by Jehovah to destroy the things in which they delighted. Gardens were a source of pleasure and profit Everywhere flowers abounded, and every visitor received a bouquet of real flowers, Wilkinson asserts, as token of welcome on entering a house. The Egyptians even worshipped the green herbs of the field, if we are to believe Pliny—an author whose assertion in this instance is supported by the sarcasm of Juvenal, when he says of Egypt:—
“O holy nation, sacro-sanct abodes!
Where every garden propagates its gods.”
Hail Symbols! Exodus 9:25. The invasion of the temporal Roman empire by Alaric and his Goths is likened to a storm of hail and fire mingled with blood, by which a third part of the power, princes and populace were destroyed under the figure of earth, trees and grass. As Gibbon says, the conquering Alaric made three descents upon Italy urged forward—according to his own assertion—by a secret preternatural impulse. He and his hordes came from the frozen regions of the north in a winter of unusual severity; and many years afterwards the deep and bloody lines of their march could be traced by the traveller. They spared neither feeble age nor gentle sex. The tall sycamore trees of pride, grandeur and nobility were overthrown; while the lowly and tender grass of the commonalty was beaten down. But more disastrous were the results of the appalling showers of hail that began to fall upon the spiritual Roman empire from the French Revolution. In Revelation 16; Exodus 5:21 the stones are represented as of a great weight, and coming once more from the frozen regions of the north. They have been considered to symbolize—
(1) The enormous cannon balls of modern warfare, or—
(2) The terrible atheistic and revolutionary theories of modern times, or—
(3) The oppressive cruelties to be inflicted by Russia and her dependencies upon Palestine or Rome. Because of these men are represented as blaspheming God because of the plague of the hail. The beast, with all his confederates and supporters, like Pharaoh, dies impenitent; and, like Pharaoh,—
“Sinks as sinks a millstone
In the mighty waters.”
—Bickersteth.
Divine Control! Exodus 9:26. The present Emperor of Abyssinia, Prince Kassai, is always attended by tame lions. When he is seated upon his throne, to receive foreign ambassadors in state, these unchained monarchs of the wild crouch at their lord’s feet. No courtier or guest need fear these beasts, so long as the king restrains them; but, when he is offended with prince or visitor, he has only to utter the word, and at once the quiet, crouching lions spring up and devour the offender. God’s judgments are harmless to the saints, but they are terrible to the wicked rebels. And they are all the more terrible because they are not the outcome of caprice or despotic influence, but of righteous and inflexible justice and truth.
“Angels of life and death alike are His;
Without His leave they pass no threshold o’er.
—Lowell.
CRITICAL NOTES.—
Exodus 9:23. The fire ran along upon the ground] Rather: “Then came fire towards the earth.”
Exodus 9:24. Fire mingled with the hail] More exactly: “Fire catching hold of itself in the midst of the hail.”
MAIN HOMILETICS OF THE PARAGRAPH.— Exodus 9:22-26
THE PLAGUE OF RAIN, HAIL AND FIRE; OR, GOD’S COMMAND OVER THE ELEMENTS OF THE MATERIAL UNIVERSE
Moses had uttered the solemn warning, and now goes forth into the fields, and stretches out his hand toward heaven; and the windows of heaven are opened, and the wrath of God pours down. That firmament which had rained water upon the old world, and fire upon Sodom, now sends forth both fire and water upon the land of Egypt (Psalms 148:8; Job 38:22; Psalms 105:32, Psalms 78:47, Psalms 18:13). A plague of hail, with lightning and thunder, must have been more awful and portentuous in Egypt than in any other country; for there rain was almost unknown, thunderstorms were of rare occurrence, and lightning, when it appeared, was generally of a harmless kind. The Egyptians were much given to the observance of all unusual phenomena, and looked upon them as portentuous. Fire was esteemed a mighty deity. And thus we see here these plagues were directed against the worship of Egypt. This plague was evidently miraculous. It fell in Egypt which was not a country subject to tempests. There was fire and water together, the rain not extinguishing the fire. It was all over the land of Egypt; yet Goshen was free. Also the time of the storm was predicted.
I. That the material universe is gifted with numerous and contrary agencies and elements.
1. The elements of nature called into exercise by this plague were numerous. There was rain, hail, fire and thunder. These are a necessity of the material universe. They are useful and beneficial; but they are also capable of great devastation and woe. The world has hidden within itself the elements of its own well-being, or of its woe. These elements of nature are often symbolical. The rain, of heavenly blessing; the fire, of the Holy Spirit; the thunder, of the voice of God.
2. The elements of nature called into existence by this plague were contrary. The rain was contrary to the fire. There are very opposite elements in the great universe around us; yet all exist in harmony. One element counteracts and yet co-operates with another. The elements of nature blend in one glorious ministry for man; though sin often turns them into messengers of justice.
3. The elements of nature called into existence by this plague were emphatic. When the elements of the material universe are arrayed against man they are emphatic in their message. The thunder speaks in loud voice. It has a message to the soul. There is a moral significance in the storm. Jonah in the tempest. The elements of nature are sometimes sent after men to bring them to God. God speaks to man through nature.
II. That God has complete control over all the elements of the material universe.
1. So that He can commission His servants to use them according to His will. God told Moses to stretch out his hand toward heaven, and there should be hail in all the land of Egypt. And so the Divine Being operates upon the laws of nature by the intervention of man. He can give man power over natural phenomenon. Hence we see that not merely has He the power to rule nature Himself, but also to delegate it to an inferior creature.
2. So that He can make them rebuke the sin of man. The elements of nature frequently rebuke the sins of men and nations. They afflict the proud monarch and his people. God can arm the universe against a wicked soul. He can torment the sinner in this life, and that by natural phenomenon. He can breathe a pestilence into the air. He can plague men by the sometimes refreshing rain. The gentle ministries of nature are fierce when sent on warlike errands to conquer the sin of man.
3. That God can prevent them from working injury to the good. “Only in the land of Goshen, where the children of Israel were, there was no hail.” Moses would be out in, and exposed to, this terrible storm, as the lifting up of his hand had instrumentally brought it from the heavens. But good men are safe in tempests. Nature can do them no harm. God protects them. The hairs of their head are all numbered. A kind Providence watches over the good. And thus we see how God governs the agencies of the natural world. The heathen imagined that divers gods were over divers things; some ruling the air, some the fire, some the water, some the mountains, and some the plains. But God here demonstrates to the Egyptians His complete authority over the whole of nature. This truth is consoling to the good.
III. That the material prosperity of a nation is greatly dependent upon the elements of nature, and that therefore God alone can give true prosperity to a people.
1. The fields and gardens of Egypt were ruined. “And the hail smote every herb of the field, and brake every tree of the field.” The Egyptians bestowed great care upon their gardens, which were ornamental, and were very carefully watered. Flowers and fruits were presented upon the altars of the gods. Amongst the fruits of Egypt were the date, grape, pomegranate, olive, fig, and various kinds of melons. Gardens and fields were now destroyed. The Egyptians worshipped the produce of the soil, even garlic and onions.
2. The flax and barley of Egypt were ruined. “And the flax and the barley was smitten: for the barley was in the ear, and the flax was bolled” (Exodus 9:31). The mention of these productions enables us to ascertain the time of the year when the storm occurred—about the beginning of March. This would be a great blow to the commerce of the country. Egypt had always been famous for fine linen (1 Kings 10:28; Proverbs 7:16; Ezekiel 27:7). The destruction of the flax deprived the people of the material for their chief manufacture, and put a stop to the trade which they carried on with neighbouring nations, who sent their treasures into the country to pay for it. The ruin of the barley was equally injurious. Egypt was from early times the granary of the world (Genesis 41:57). And thus we see how the prosperity of a nation is dependent upon the natural government of God in the material world. Let rulers remember this. And let not the people forget it. Sin is a curse to any nation. National righteousness is national prosperity and elevation. LESSONS:
1. That the material universe is under the rule of God.
2. That the good are divinely protected in danger.
3. That national prosperity is the gift of heaven.
SUGGESTIVE COMMENTS ON THE VERSES
Exodus 9:22. When God’s warnings are not regarded He soon gives the command for execution.
To encourage faith, God calleth His servants to assist in working vengeance. God makes use of signals to induce judgments sometimes by the hand of His instruments.
God’s word maketh such signs effectual that they may be feared.
God’s word creates hail for vengeance, as sometimes in mercy. Man and beast, herbs and all to the utmost extent, are subjected to God’s hail, at His command.
Exodus 9:23-26. God’s servants are ready with hand and sign to prosecute His commands exactly.
God’s hand is with the hand of His servants to effect the work which they signify.
Jehovah alone hath thunder, hail, and fire at command to give, and send on enemies which he pleaseth.
Showers of hail and fire God can command to come and run upon the earth at His pleasure.
Contrary elements God useth together to make His judgments more terrible. Fire and hail.
Most grievous and unparalleled vengeance God hath determined on Egypt literal and spiritual.
The posterity of sinful nations, may see greater plagues than all their fathers from the beginning of them.
God’s avenging hail is smiting hail even to destruction. Man, beast, herb, trees shall perish by hail and fire when He commands it.
Discrimination of persons in judgment is God’s peculiar prerogative.
No avenging hail or fire shall burn God’s Israel. God’s people are kept in peace and safety, when His hail and fire fall upon the world.