Difference between revisions of "Plagues Of Egypt"

<p> The design of these visitations, growing more awful and tremendous in their progress, was to make [[Pharaoh]] know, and confess, that the [[God]] of the Hebrews was the supreme Lord, and to exhibit his power and his justice in the strongest light to all the nations of the earth, Exodus 9:16; 1 Samuel 4:8 , &c; to execute judgment upon the [[Egyptians]] and upon all their gods, inanimate and bestial, for their cruelty to the Israelites, and for their grovelling polytheism and idolatry, Exodus 7:14-17; Exodus 12:12 . The [[Nile]] was the principal divinity of the Egyptians. According to Heliodorus, they paid divine honours to this river, and revered it as the first of their gods. They declared him to be the rival of heaven, since he watered the country without the aid of the clouds and rain. His principal festival was at the summer solstice, when the inundation commenced; at which season, in the dog days, by a cruel idolatrous rite, they sacrificed red-haired persons, principally foreigners, to Typhon, or the power that presided over tempests, at Busiris, Heliopolis, &c, by burning them alive, and scattering their ashes in the air, for the good of the people, as we learn from Plutarch. Hence Bryant infers the probability, that these victims were chosen from among the Israelites, during their residence in Egypt. The judgment then inflicted upon the river, and all the waters of Egypt, in the presence of Pharaoh and of his servants, as foretold,—when, as soon as [[Aaron]] had smitten the waters of the river, they were turned into blood, and continued in that state for seven days, so that all the fish died, and the Egyptians could not drink of the waters of the river, in which they delighted as the most wholesome of all waters, but were forced to dig wells, for pure water to drink,—was a significant sign of God's displeasure for their senseless idolatry in worshipping the river and its fish, and also "a manifest reproof of that bloody edict whereby the infants were slain," Wis_11:7 . </p> <p> In the plague of frogs, their sacred river itself was made an active instrument of their punishment, together with another of their gods. The frog was one of their sacred animals, consecrated to the sun, and considered as an emblem of divine inspiration in its inflations. </p> <p> The plague of lice, which was produced without any previous intimation to Pharaoh, was peculiarly offensive to a people so superstitiously nice and cleanly as the Egyptians; and, above all, to their priests, who used to shave their whole body every third day, that neither louse, nor any other vermin, might be found upon them while they were employed in serving their gods, as we learn from Herodotus; and [[Plutarch]] informs us, that they never wore woollen garments, but linen only, because linen is least apt to produce lice. This plague, therefore, was particularly disgraceful to the magicians themselves; and when they tried to imitate it, but failed, on account of the minuteness of the objects, (not like serpents, water, or frogs, of a sensible bulk that could be handled,) they were forced to confess that this was no human feat of legerdemain, but rather "the finger of God." [[Thus]] were "the illusions of their magic put down, and their vaunting in wisdom reproved with disgrace," Wis_17:7 . "Their folly was manifest unto all men," in absurdly and wickedly attempting at first to place the feats of human art on a level with the stupendous operations of divine power, in the first two plagues; and being foiled in the third, by shamefully miscarrying, they exposed themselves to the contempt of their admirers. Philo, the Jew, has a fine observation on the plagues of Egypt: "Some, perhaps, may require, Why did God punish the country by such minute and contemptible animals as frogs, lice, flies, rather than by bears, lions, leopards, or other kinds of savage beasts which prey on human flesh? Or, if not by these, why not by the [[Egyptian]] asp, whose bite is instant death? But let him learn, if he be ignorant, first, that God chose rather to correct than to destroy the inhabitants; for, if he desired to annihilate them utterly, he had no need to have made use of animals as his auxiliaries, but of the divinely inflicted evils of famine and pestilence. Next, let him farther learn that lesson so necessary for every state of life, namely, that men, when they war, seek the most powerful aid to supply their own weakness; but God, the highest and the greatest power, who stands in need of nothing, if at any time he chooses to employ instruments, as it were, to inflict chastisement, chooses not the strongest and greatest, disregarding their strength, but rather the mean and the minute, whom he endues with invincible and irresistible power to chastise offenders." The first three plagues were common to the Egyptians and the Israelites, to convince both that "there was none like the Lord;" and to wean the latter from their Egyptian idolatries, and induce them to return to the Lord their God. And when this end was answered, the [[Israelites]] were exempted from the ensuing plagues; for the Lord severed the land of [[Goshen]] from the rest of Egypt; whence the ensuing plagues, confined to the latter, more plainly appeared to have been inflicted by the God of the Hebrews, Exodus 8:20-23 , to convince both more clearly of "the goodness and severity of God," Romans 11:22; that "great plagues remain for the ungodly, but mercy embraceth the righteous on every side," Psalms 32:10 . </p> <p> The visitation of flies, of the gad fly, or hornet, was more intolerable than any of the preceding. By this, his minute, but mighty army, God afterward drove out some of the devoted nations of [[Canaan]] before Joshua, Exodus 23:28; Deuteronomy 7:20; Joshua 24:12 . This insect was worshipped in [[Palestine]] and elsewhere under the title of Baal-zebub, "lord of the gad fly," 2 Kings 1:1-2 . Egypt, we learn from Herodotus, abounded with prodigious swarms of flies, or gnats; but this was in the heat of summer, during the dog days; whence this fly is called by the [[Septuagint]] κυνομυια , <em> the dog fly. </em> But the appointed time of this plague was in the middle of winter; and, accordingly, this plague extorted Pharaoh's partial consent, "Go ye, sacrifice to your God, but in the land;" and when [[Moses]] and Aaron objected the offence they would give to the Egyptians, who would stone them for sacrificing "the abomination of the Egyptians," namely, animal sacrifices, he reluctantly consented, "only ye shall not go very far away;" for he was apprehensive of their flight, like his predecessor, who first enslaved the Israelites, Exodus 1:10; and he again desired them to "entreat for him." But he again dealt deceitfully; and after the flies were removed so effectually that not one was left, when Moses "entreated the Lord, Pharaoh hardened his heart this fifth time also, neither would he let the people go." </p> <p> This second breach of promise on the part of Pharaoh drew down a plague of a more deadly description than the preceding. The fifth plague of murrain destroyed all the cattle of Egypt, but of "the cattle of the Israelites died not one." It was immediately inflicted by God himself, after previous notification, and without the agency of Moses and Aaron, to manifest the divine indignation at Pharaoh's falsehood. And though the king sent and found that not one of the Israelites was dead, yet his heart was hardened this sixth time also, and he would not let the people go, Exodus 9:1-7 . </p> <p> At length, after Pharaoh had repeatedly abused the gracious respites and warnings vouchsafed to him and his servants, a sorer set of plagues, affecting themselves, began to be inflicted; and Moses now, for the first time, appears as the executioner of divine vengeance; for in the presence of Pharaoh, by the divine command, he sprinkled ashes of the furnace toward heaven, and it became a boil, breaking forth with blains upon man and upon beast. And the magicians could not stand before Moses because of the boil, which affected them and all the Egyptians, Exodus 9:8-11 . This was a very significant plague: the furnace from which the ashes were taken aptly represented "the iron furnace" of Egyptian bondage, Deuteronomy 4:20; and the scattering of the ashes in the air might have referred to the usage of the Egyptians in their Typhonian sacrifices of human victims; while it converted another of the elements, and of their gods, the air, or ether, into an instrument of their chastisement. And now "the Lord," for the first time, "hardened the heart of Pharaoh," after he had so repeatedly hardened it himself, "and he hearkened not unto them, as the Lord had foretold unto Moses," Exodus 9:12 . [[Though]] Pharaoh probably felt the scourge of the boil, as well as his people, it did not soften nor humble his heart; and when he wilfully and obstinately turned away from the light, and shut his eyes against the luminous evidences vouchsafed to him of the supremacy of the God of the Hebrews, and had twice broken his promise when he was indulged with a respite, and dealt deceitfully, he became a just object of punishment; and God now began to increase the hardness or obduracy of his heart. And such is the usual and the righteous course of his providence; when nations or individuals despise the warnings of Heaven, abuse their best gifts, and resist the means of grace, God then "delivers them over to a reprobate" or undiscerning "mind, to work all uncleanness with greediness," Romans 1:28 . </p> <p> In the tremendous plague of hail, the united elements of air, water, and fire, were employed to terrify and punish the Egyptians by their principal divinities. This plague was formally announced to Pharaoh and his people: "I will at this season send all my plagues upon thine heart, and upon thy servants, and upon thy people, that thou mayest know that there is none like me in all the earth. For now I could stretch out my hand, and smite thee and thy people with pestilence," or destroy thee at once, like thy cattle with the murrain, "and thou shouldest be cut off from the earth; but, in truth, for this cause have I sustained thee, that I might manifest in thee my power, and that my name might be declared throughout the whole earth," </p> <p> Exodus 9:13-16 . This rendering of the passage is more conformable to the context, the [[Chaldee]] paraphrase, and to Philo, than the received translation, "For now I will stretch out my hand, that I may smite thee and thy people with pestilence;" for surely Pharaoh and his people were not smitten with pestilence; and "they were preserved" or kept from immediate destruction, according to the Septuagint, διετηρηθης , "to manifest the divine power," by the number and variety of their plagues. Still, however, in the midst of judgment, God remembered mercy; he gave a gracious warning to the Egyptians, to avoid, if they chose, the threatened calamity: "Send, therefore, now, and gather thy cattle, and all that thou hast in the field; every man and beast that shall be found in the field, and shall not be brought home, the hail shall come down upon them, and they shall die." And this warning had some effect: "He that feared the word of the Lord among the servants of Pharaoh, made his servants and his cattle flee into the houses; and he that regarded not the word of the Lord, left his servants and his cattle in the field," Exodus 9:17-21 . But it may be asked, If all the cattle of the Egyptians were destroyed by the foregoing plague of murrain, as asserted Exodus 9:6 , how came there to be any cattle left? [[Surely]] the Egyptians might have recruited their stock from the land of Goshen, where "not one of the cattle of the Israelites died." And this justifies the supposition, that there was some respite, or interval, between the several plagues, and confirms the conjecture of the duration of the whole, about a quarter of a year. And that the warning, in this case, was respected by many of the Egyptians, we may infer from the number of chariots and horsemen that went in pursuit of the Israelites afterward. This was foretold to be "a very grievous hail, such as had not been in [[Egypt]] since the foundation thereof: and the Lord sent thunder and hail, and the fire ran along the ground; and the hail smote throughout all the land of Egypt all that was in the field, both man and beast; and the hail smote every herb of the field, and brake every tree of the field. Only in the land of Goshen, where the children of [[Israel]] were, there was no hail." Pharaoh sent and called for Moses and Aaron, and said unto them, "I have sinned this time; the Lord is righteous, and I and my people are wicked: entreat the Lord," for it is enough, "that there might be no more mighty thunderings and hail; and I will let you go, and ye shall stay no longer." But when there was respite, Pharaoh "sinned yet more, and hardened his heart, he and his servants; neither would he let the people go," Exodus 9:27-35 . In this instance, there is a remarkable suspension of the judicial infatuation. Pharaoh had humbled himself, and acknowledged his own and his people's guilt, and the justice of the divine plague: the Lord, therefore, forbore this time to harden his heart. But he abused the long sufferance of God, and this additional respite; he sinned yet more, because he now sinned wilfully, after he had received information of the truth; he relapsed, and hardened his own heart a seventh time. He became, therefore, "a vessel of wrath, fitted to destruction," Hebrews 10:26; Romans 9:22 . </p> <p> The design of the eighth and the ensuing plagues, was to confirm the faith of the Israelites: "That thou mayest tell in the ears of thy son, and of thy son's son, what I have wrought in Egypt, and my signs which I have done among them; that ye may know how that I am the Lord." This plague of locusts, inflicted on the now devoted Egyptians and their king, completed the havoc begun by the hail; by this "the wheat and rye were destroyed, and every herb of the land, and all the fruit of the trees which the hail had left: and there remained not any verdure in the trees, nor in the herbs of the field, throughout the land of Egypt. Very grievous were they; before them were no such locusts as they, neither after them shall there be such," </p> <p> Exodus 10:3-15 . </p> <p> The awful plague of darkness over all the land of Egypt, for three days, "a thick darkness which might be felt," in the emphatic language of Scripture, was inflicted on the Egyptians, and their chief god, the sun; and was, indeed, a most significant sign of the divine displeasure, and of that mental darkness under which they now laboured. Their consternation thereat is strongly represented by their total inaction; neither rose any from his place for three days, petrified, as they were, with horror. They were also "scared with strange apparitions and visions, while a heavy night was spread over them, an image of that darkness which should afterward receive them. But yet, they were unto themselves more grievous than that darkness," Wis_17:3-21; Psalms 78:49 . This terrific and horrible plague compelled Pharaoh to relax; he offered to let the men and their families go; but he wished to keep the flocks and herds as security for their return; but Moses peremptorily declared, that not a hoof should be left behind. Again "the Lord hardened Pharaoh's heart, so that he would not let them go," </p> <p> Exodus 10:21-27 . "And the Lord said unto Moses, Pharaoh shall not hearken unto you, that my wonders may be multiplied in the land of Egypt. And Moses and Aaron did all these wonders before Pharaoh; and the Lord" ultimately "hardened Pharaoh's heart, so that he would not let the children of Israel go out of his land," Exodus 11:9-10 . This passage forms the conclusion to the nine plagues, and should properly follow the preceding; for the result of the tenth and last plague was foretold, that Pharaoh should not only let them go, but surely thrust them out altogether, Exodus 11:1 . </p> <p> The tenth plague was announced to Pharaoh with much solemnity: "Thus saith the Lord, About midnight will I go out into the midst of Egypt, and all the first-born in the land of Egypt shall die, from the first-born of Pharaoh that sitteth upon his throne, even to the first-born of the maid- servant that is behind the mill; and all the first-born of cattle. And there shall be a great cry throughout the land of Egypt, such as there was none like it, nor shall be any more. But against any of the children of Israel shall not a dog move his tongue, against man or beast; that ye may know, how that the Lord doth make a difference between the Egyptians and Israel. And all these thy servants shall come down unto me, and bow themselves unto me, saying, Get thee out, and all the people that follow thee. And after that I will go out," Exodus 11:4-8 . Such a threat, delivered in so high a tone, both in the name of the God of Israel and of Moses, did not fail to exasperate the infatuated Pharaoh, and he said, "Get thee from me; take heed to thyself; see my face no more: for in the day thou seest my face thou shalt die. And Moses said, Be it so as thou hast spoken; I will see thy face again no more. And he went out from Pharaoh in great anger," </p> <p> Exodus 10:28-29; Exodus 11:8 . "And at midnight the Lord smote all the first- born in the land of Egypt; and there was a great cry in Egypt, for there was not a house in which there was not one dead," Exodus 12:1-30 . This last tremendous judgment is described with much sublimity in the book of Wis_18:14-18 . </p> <p> <strong> <em> "For when all things were wrapt in still silence, </em> </strong> </p> <p> <strong> <em> And night, in her proper speed, holding her mid course, [[Thy]] all powerful oracle leapt down from heaven, </em> </strong> </p> <p> <strong> <em> Out of the royal throne, a fierce warrior, </em> </strong> </p> <p> <strong> <em> Into the midst of the land of destruction, Wielding a sharp sword, thine unfeigned command, </em> </strong> </p> <p> <strong> <em> And standing up, he filled the whole with death, </em> </strong> </p> <p> <strong> <em> He touched the heavens, indeed, but trod upon the earth!" </em> </strong> </p> <p> "And Pharaoh rose up in the night, he and all his servants, and all the Egyptians; and he called for," or sent to, "Moses and Aaron by night, and said, Get you forth from among my people, both ye and the children of Israel; and go, serve the Lord, as ye said; take also your flocks and your herds, and be gone; and bless me also. And the Egyptians also were urgent upon the people, to send them out of the land in haste; for they said, We shall all be dead." It is evident from the extreme urgency of the occasion, when all the Egyptians apprehended total destruction, if the departure of the Israelites was delayed any longer, that Pharaoh had no personal interview with Moses and Aaron, which would have wasted time, and was quite unnecessary; he only sent them a peremptory mandate to be one on their own terms. "And the children of Israel did according to the word of Moses; and they asked of the Egyptians jewels of silver, and jewels of gold, and raiment. And the Lord gave the people favour in the sight of the Egyptians, so that they freely gave what they required, and they spoiled the Egyptians," Exodus 12:31-36 , as originally foretold to Abraham, [[Genesis]] 15:14; and to Moses before the plagues began. This was an act of perfect retributive justice, to make the Egyptians pay for the long and laborious services of the Israelites, whom they had unjustly enslaved, in violation of their charter. </p> <p> The Israelites were thrust out of Egypt on the fifteenth day of the first month, "about six hundred thousand men on foot, beside women and children. And a mixed multitude went up also with them; and flocks and herds, even very much cattle," Exodus 12:37-38; Numbers 11:4; Numbers 33:3 . "And they went out with a high hand; for the Lord went before them by day, in a pillar of a cloud, to lead them the way; and by night in a pillar of fire, to give them light, to go by day and night. He took not away the pillar of the cloud by day, nor the pillar of fire by night, from before the people," Exodus 13:22; Numbers 9:15-23 . And the motion or rest of this divine guide regulated their marches, and their stations or encampments during the whole of their route, Numbers 10:33-36 . See RED SEA . </p>

<p> It may not be unacceptable to the readers of this work to have brought before them in one short view the account of the plagues of Egypt, in order to take into a comprehensive manner the judgment of [[God]] over the Egyptians, while manifesting grace to his Israel. </p> <p> There were ten different sorts of plagues which the Lord brought upon Egypt, all succeeding one another, with only the intermission of a few days; and each rising in succession with more tremendous judgments, until in the last of them the [[Egyptians]] began to discover that if the Lord persisted in the infliction, all [[Egypt]] was destroyed. </p> <p> The first was that of turning the waters of their famous river the [[Nile]] into blood. It is worthy remark that the first miracle wrought by [[Moses]] was this of turning water into blood; but the first miracle of the Lord [[Jesus]] [[Christ]] was that of turning water into wine. (John 2:11) And was it not in both instances figurative of the different dispensations of the law and the gospel? Every thing under the law, like the full flowing streams of the Nile turned into blood, is made a source of condemnation: it is called indeed the ministration of death, (2 Corinthians 3:7) Every thing under the gospel brings with it life and liberty. Jesus puts a blessing into our most common comforts, and the whole is sanctified. </p> <p> The second plague of Egypt was that of the frogs. (Exodus 8:1-2; Exo 8:14) There was somewhat particularly striking in this progression of Egypt's torments. The first was remote and distant, confined to the rivers and water; but this second is brought nearer home, and comes near their persons, in their houses, and their chambers, "Their land, (saith the Psalmist,) brought forth frogs in abundance in the chambers of their kings." (Psalms 105:30) When one affliction loseth its effect, a second and a greater shall follow. If distant corrections are not heard, the stroke shall be both seen and felt within our houses. This progressive punishment of the Lord, even upon his own people, is set forth in the most finished representation. (See Leviticus 26:3-46.) </p> <p> In the third plague, that of lice, the punishment is heightened. Now the Lord is come home indeed by his afflictions on the person of the Egyptians. Before, the judgment was confined to the river and to the land; but here the Lord made a marked distinction from the former, so as to compel the magicians of Egypt to acknowledge in it the finger of God. (See Exodus 8:16-19) </p> <p> The plague of flies was the fourth judgment with which the Lord smote Egypt. And here I beg the reader to remark how every visitation became more and more distressing, rising, as it did, in circumstances heightened with misery. The plague of lice was great, but this of flies abundantly more. Even in our own climate, in hot summer-seasons, when passing through narrow lanes and hedges in the country not much frequented, where insects of the winged kind increase unmolested, the horse and his rider sometimes feel their sting, and are almost made mad. But in hot countries the swarms of those creatures are at times destructive indeed. And what must the plague of flies in Egypt have been when purposely armed and sent by the Lord. We may form some conjecture of the dreadful effect that this plague wrought on [[Pharaoh]] and his people, for he called for Moses, and in his fright consented to the Israelites' departure. I beg the reader to consult the account of this plague, as recorded in Scripture. (Exodus 8:20-32) And I beg him also to observe how the Lord, concerning this plague, called upon both the Egyptians and the [[Israelites]] to observe the tokens of his discriminating grace over his people; for we are told that the Lord marked the land of Goshen, where [[Israel]] dwelt, that no swarm of flies should be there. [[Let]] the reader pause over this account; and let him say, what must Israel have felt in this marked distinction. Oh, what an evident token of the Lord's love! And is it not so now, and hath been through all ages of the church? Yea, are we not told that thus we are "to return, and discern between the righteous and the wicked, between him that serveth God and him that serveth him not?" (Malachi 3:18) I beg the reader to turn to the article: Flies, for a farther illustration of this subject. </p> <p> The fifth plague of Egypt, rising still in terror, was that of the pestilence and mortality among all the cattle of the Egyptians; in which, as a continuance of the same discrimination as had been shewn before in the plague of the flies, while all the cattle of Egypt died, there was not one of the cattle of the Israelites dead. (See Exodus 9:1-7) [[Beside]] the very tremendous judgment on Egypt as a nation by this plague, we may remark somewhat leading to the gospel dispensation in this appointment. "The whole creation (we are told) groaneth and travaileth in pain together." (Romans 8:22) The earth bore part in the curse for man's disobedience; hence therefore in man's redemption, of which the bringing Israel out of [[Egyptian]] bondage is a type, the inferior creatures are made to bear part in punishment. It is more than probable also, that some among the cattle that were destroyed were included in the idols of Egypt; for certain it is, that from the Egyptians the Israelites learnt the worship of the calf, which afterwards they set up in the wilderness. (See Exodus 32:1-6) What contempt, therefore, by the destruction of cattle, was thrown upon the idols of Egypt! </p> <p> In the view of the sixth plague of Egypt, "the boils breaking forth with blains upon man and upon beast,"we behold the hand of the Lord falling heavier than ever. The persons of Pharaoh and his people in those boils and ulcers were most dreadfully beset. It should seem to have been not only one universal epidemic malady, but a malady hitherto unknown—bodies covered with running sores. When Moses afterwards in the wilderness was admonishing Israel to be cautious of offending the Lord, and threatening punishment to their rebellion, he adverts to those boils as among the most dreadful of divine visitations. "The Lord will smite thee with the botch of Egypt, and with the emerods, and with the scab, and with the itch, whereof thou canst not be healed." (Deuteronomy 28:27) The imagination cannot form to itself, in bodily afflictions any thing more grievous; and when to the sore of body, the corroding ulcer of soul is joined, and both beheld as coming from the Lord, surely nothing this side hell can be wanting to give the most finished state of misery! (See Exodus 9:8-12) And if the reader will read also Moses's account of a corrosive mind, he will behold the awful state of having God for our enemy. (Deuteronomy 28:15-68.) </p> <p> The seventh plague of Egypt was the "thunder, lightning, rain, and hail." (Exodus 9:13-35.) This tremendous storm was ushered in with a solemn message from the Lord to Pharaoh, that there should be a succession of plagues until that the Lord had cut him off from the face of the earth; and that the Lord had indeed raised him up for this very purpose, to shew in him the Lord's power, and that the Lord's name should be declared throughout all the earth. But what I particularly beg the reader to remark in these plagues of Egypt is, the progressive order from bad to worse, leading on to the most finished and full state of misery. </p> <p> In this we mark also distinguishing grace to some of the servants of Pharaoh. We are told that they, among them that feared the word of the Lord, called home their servants and their cattle to places of shelter before the storm came. And as when Israel went up afterwards with an high hand out of Egypt, a mixed multitude went with them, were not these such as grace had marked for the Lord's own? May we not consider them as types of the [[Gentile]] church given to the Lord Jesus, as well as the [[Jewish]] church? (Isaiah 49:6) </p> <p> The eighth plague is introduced by the Lord with bidding Moses, the man of God, to remark to Israel that the Lord had hardened the heart of Pharaoh purposely, that he might set forth his love to Israel in shewing these signs and wonders before them. The Lord delights in distinguishing grace, and the Lord delights that his people should know the proofs of it also. "That thou mayest tell it, (saith the Lord) in the ears of thy son, and of thy son's son, what things I have wrought in Egypt, and my signs which I have done among them, that ye may know how that I am the Lord." The plague of locusts succeeded that of thunder, lightning, rain and hail. (Exodus 10:1) This was so grievous that the very earth was covered with them, and the whole land was darkened. (See Locusts.) We read these transactions, and form an idea that the suffering of the people must have been great: but all apprehension must fall short of what was the reality of the evil. (See Exodus 1:1 - Exodus 20:26.) </p> <p> The ninth plague was that of "darkness covering Egypt," while Goshen, the habitation of Israel, had light. (Exodus 10:21) And this both in duration and extent exceeds all that was ever heard of in the history of the world. Three days it continued in Egypt, so that they saw not one another, neither did any arise from his place; and to aggravate the horrid gloom, it was a darkness which reached to feeling also, though through mercy we know not what that means. Such perhaps as the torments of the damned. Every misery is increased, be it what it may, when the hand of an angry God is felt in it. </p> <p> The tenth and last plague which the Lord inflicted upon Egypt, preparatory to Israel's departure, was that of the destruction of the first-born both of man and beast; and so universal was it, that it reached from the first-born of Pharaoh that sat upon his throne, to the first-born of the maid servant which ground at the mill. And to aggravate this finishing stroke of misery, the Lord appointed it at midnight. The imagination, can hardly conceive with what horrors the Egyptians arose to the death of their first-born when the midnight cry was so great, because there was not an house where there was not one dead. (Exodus 12:29-30) I must refer the reader to the sacred [[Scriptures]] for the wonderful account of this tremendous judgment, for it would too largely swell the pages of this work, to enter into the relation of it here. But I beg the reader, when he hath read the [[Holy]] Scriptures on this subject, as contained in the eleventh and twelfth chapters of Exodus, to pause over the history, and to remark with me whether there is not somewhat typical in the destruction of Egypt's first-born, and the salvation of Israel. The lamb the Israelites were commanded to have slain, and which was called by the Lord himself the Lord's [[Passover]] was typical of Christ. The sprinkling of the blood on their houses was also typical, and the eating of it was typical; in short, the whole of this service, and appointed in such a moment, while Egypt was destroying, was wholly typical of Christ, and Israel's alone salvation by him. And though in our present twilight of knowledge our greatest researches go but a little way, yet certain it is, the destruction of Egypt, the hardening of Pharaoh's heart, and the heart of his people, and the delivery of Israel, all pointedly preached the same solemn truth, as it is the whole, tenor of revelation to declare, that the distinguishing grace of God is the sole cause wherefore Israel is saved and the Egyptians destroyed. The apostle Paul, commenting on this history, and taught by the Holy Ghost, hath said all that can be said in confirmation of the doctrine itself, and all that can be said by the most unbelieving mind against it, in one of his chapters to the Romans. But the issue of Paul's reasoning finisheth the subject in the most decided manner, by referring the whole to the sovereignty and good pleasure of God. I cannot better close the subject on the history of the plagues of Egypt, than by referring the reader to the apostle's divine conclusions on the same, and very earnestly begging the reader to go over, with suitable diligence and attention, and with prayer to God the Holy [[Ghost]] attention, and with prayer to God the Holy Ghost to bless him in the perusal, the ninth chapter of the [[Epistle]] to the Romans (Romans 9:1-33). </p>

<p> <strong> PLAGUES OF EGYPT </strong> . There are not many references in the [[Bible]] to the plagues outside the [[Book]] of Exodus. They are epitomized in Psalms 78:44-51; Psalms 105:28-36 . In Romans 9:14-24 God’s treatment of [[Pharaoh]] is dwelt upon, to show His absolute right to do what He will with the creatures of His own handiwork. And in Revelation 8:1-13; Revelation 9:1-21; Revelation 16:1-21 much of the imagery in the visions of the trumpets and the bowls is based upon the plagues hail and fire ( Revelation 8:7; Revelation 16:17 f.), water becoming blood, and the death of the creatures that were in it ( Revelation 8:8 f., Revelation 16:3 f.), darkness ( Revelation 8:12 , Revelation 16:10 ), locusts ( Revelation 9:1-11 ), boils ( Revelation 16:2 ), frogs ( Revelation 16:13 ). </p> <p> The narratives of the plagues demand study from three points of view: (1) their literary history; (2) the relation of the several plagues to natural phenomena; (3) their religious significance. </p> <p> <strong> 1. The sources </strong> . For a full discussion of the reasons for the literary analysis reference must be made to commentaries. The analysis, on which critics are in the main agreed, is as follows: </p> <p> [[J]] 7:14 15 17a 18 21a 24 25 8:1 4 8 15a E 15 17b 20b 23 P 19 20a 21b 22 5 7 R J 20 32 9:1 7 13 17 18 23b 24b J Jahwist. </p> <p> E Elohist. </p> <p> P Priestly Narrative. </p> <p> R Redactor. </p> <p> J Jahwist </p> <p> If the sources have here been rightly separated, it becomes probable that the original account of JE [Note: [[Jewish]] Encyclopedia.] contained <em> eight </em> and not ten plagues. The 3rd and 4th are insect pests, the former <em> kinnîm, kinnâm </em> , i.e. <strong> gnats </strong> or <strong> mosquitoes </strong> (P [Note: Priestly Narrative.] ), the latter <em> ‘ârôbh </em> , i.e. <strong> swarms of flies </strong> (J [Note: Jahwist.] ). These may with probability be considered duplicates. And similarly the 5th and 6th, <strong> murrain </strong> (J [Note: Jahwist.] ) and <strong> boils </strong> (P [Note: Priestly Narrative.] ). If this is so, all the eight were originally contained in J [Note: Jahwist.] ’s narrative; E [Note: Elohist.] has elements in the 1st, 7th, 8th, and 9th, and in the 9th E [Note: Elohist.] ’s narrative has largely displaced that of J [Note: Jahwist.] . </p> <p> <strong> 2. Relation to natural phenomena </strong> . The hostility which used to exist between religion and natural science is rapidly passing away, as it is becoming more clearly recognized that science is concerned solely with the observation of physical sequences, while religion embraces science as the greater includes the less. Nothing can lie outside the activity of a [[God]] who is both a transcendent [[Person]] and an immanent sustaining [[Power]] in the universe. And therefore to point out a connexion between some of the ‘miracles’ of [[Scripture]] and ‘natural phenomena’ does not eliminate from them the [[Divine]] element; it rather transfigures an unreasoning ‘faith in the impossible’ into a faith which recognizes the ‘finger of God’ in everything. [[Thus]] the following discussion of the plagues may claim to be entirely constructive; it seeks to destroy nothing, but aims at showing it to be probable that the providence of God worked in [[Egypt]] by means of a series of natural phenomena, upon which the religious instinct of the [[Hebrew]] writers unerringly seized as signs of God’s favour to their forefathers, and of punishment to their oppressors. This religious conviction led in process of time to accretions and amplifications; as the stories were handed down, they acquired more and more of what is popularly called the miraculous. The earliest stage at which they emerge into writing is in J [Note: Jahwist.]; In the remains of E [Note: Elohist.] the wonders have increased, while in P [Note: Priestly Narrative.] they are greatly multiplied. </p> <p> 1 <em> st [[Plague]] </em> . According to J [Note: Jahwist.] , this consisted in the smiting of the river <em> by J″ </em> <em> [Note: Jahweh.] </em> , and the consequent death of the fish, causing the necessity of obtaining water by digging in the neighbourhood of the river. Nothing is here said of <strong> blood </strong> , but that is introduced in the next stage of development. In E [Note: Elohist.] the marvel is performed not directly by J″ [Note: Jahweh.] in the ordinary course of nature, but through Moses’ wonder-working staff, and the river is turned to blood. Two suggestions have been made as to the natural phenomena which might give rise to the story. When the [[Nile]] rises in June, its waters become discoloured from fragments of vegetable matter, which gradually turn to a dull red colour as the river rises to its height in August. This is confirmed by many travellers, who also speak of offensive odours emitted at the later stage. Others refer the reddening of the water to enormous quantities of minute organisms. Whatever may have been the actual cause, J [Note: Jahwist.] comes the nearest to the natural fact; a fetid exhalation killed the fish, or in Hebrew language J″ [Note: Jahweh.] smote the river. And the ease with which the belief could arise that the water was turned to blood is illustrated in 2 Kings 3:23 . In P [Note: Priestly Narrative.] ’s final amplification, every drop of water in Egypt was turned to blood. </p> <p> 2 <em> nd Plague </em> . From whatever cause the river became fetid, a mass of organic matter and of animal life would be collected. And these conditions would be suitable to the rapid multiplication of frogs. In J [Note: Jahwist.] , J″ [Note: Jahweh.] foretells that He will <em> Himself </em> smite Egypt with frogs; in the ordinary course of nature ‘the river shall swarm with frogs.’ In P [Note: Priestly Narrative.] , [[Aaron]] (as usual) is bidden by [[Moses]] to bring the plague by stretching out his staff. [[Plagues]] of frogs were not unknown in ancient times; and Haggard tells of a plague in the upper Nile valley in modern times ( <em> Under [[Crescent]] and [[Star]] </em> , p. 279). [[Frogs]] are most plentiful in Egypt in September. </p> <p> 3 <em> rd and 4th Plagues </em> . The mass of dead frogs collected in heaps ( Exodus 8:14 ) would lead to the breeding of innumerable insects. In J [Note: Jahwist.] , <em> J″ </em> <em> [Note: Jahweh.] </em> <em> Himself </em> sends ‘swarms of <strong> flies </strong> ’; in P [Note: Priestly Narrative.] , through the stretching out of Aaron’s staff, ‘all the dust of Egypt became mosquitoes’ (EV [Note: English Version.] <strong> lice </strong> [wh. see]). The ‘mosquitoes’ cannot have been, according to any natural sequence, distinct from the ‘swarms’; P [Note: Priestly Narrative.] particularizes the general statement of J [Note: Jahwist.] . Stinging gnats of various kinds are common in Egypt about October. The insects come to maturity after the waters of the Nile inundation have receded, and the pools in which the larvæ have lived have dried up. [[Note]] that in Psalms 105:31 the ‘swarm’ and the ‘mosquitoes’ are coupled in one sentence; and Psalms 78:45 omits the ‘mosquitoes’ altogether. </p> <p> 5 <em> th and </em> 6 <em> th Plagues </em> . The decomposing bodies of the frogs would produce pestilential effects; and bacteriological research shows that some insects, especially mosquitoes, are a serious factor in the spread of disease. Thus the <strong> murrain </strong> (J [Note: Jahwist.] ) is amply accounted for. In the preceding narrative J [Note: Jahwist.] relates that [[Goshen]] enjoyed complete immunity from the insects. It is not impossible that the direction of the wind or other natural causes, under God’s guidance, prevented them from reaching the [[Israelite]] territory. And if the insects, which spread disease, did not enter Goshen, the statement that the murrain did not touch the cattle of the [[Israelites]] is also explained. P [Note: Priestly Narrative.] , on the other hand, departs from natural causes. Moses and Aaron flung soot into the air, which became <strong> boils </strong> on man and beast. [[Cattle]] plagues, causing enormous mortality, are reported in Egypt. One such in a.d. 1842 killed 40,000 oxen. </p> <p> 7 <em> th Plague </em> . Thus far the series of plagues have followed one another in a natural sequence. But at this point a new series begins with a destructive thunderstorm, accompanied by <strong> hail </strong> . Such storms are rare in Egypt, but are not without example. Those which have been reported in modern times have occurred about January; and that is the point of time defined in Exodus 9:31 f., ‘the barley was in the ear, and the flax was in bud, but the wheat and the vetch … were not grown up.’ Thus the cattle plague had lasted about two months and a half (Nov. to the middle of Jan.) when the storm came; and the first five plagues (reckoning 3, 4 and 5, 6 as duplicates) occupied a period of about five months. </p> <p> 8 <em> th Ptague </em> . The atmospheric conditions which resulted in the storm also led to other plagues. A strong east wind (the sirocco) was sent by J″ [Note: Jahweh.] , and brought a dense mass of <strong> locusts </strong> (J [Note: Jahwist.] ). In E [Note: Elohist.] , Moses brought them by lifting his staff. The lightness and fragility of the locusts render them helpless before a wind (cf. Psalms 109:23 b). And when the wind shifted to the west, they were completely swept away into the [[Red]] [[Sea]] (J [Note: Jahwist.] ); cf. Joel 2:20 . </p> <p> 9 <em> th Plague </em> . Only a fragment of J [Note: Jahwist.] ’s narrative has been preserved, which relates the effect of the ‘ <strong> darkness </strong> ’ upon Pharaoh. E [Note: Elohist.] , as before, says that it was due to the lifting of the staff by Moses. But it is not impossible that it was a further consequence of the west wind. Dr. A. Macalister (art. ‘Plagues of Egypt’ in Hastings’ <em> DB </em> <em> [Note: Dictionary of the Bible.] </em> iii.) writes: ‘The condition of darkness referred to is strikingly like that brought about by the severer form of the electrical wind <em> hamsin </em> . This is a S. or S.W. wind that is so named because it is liable to blow during the 25 days before and the 25 days after the vernal equinox ( <em> hamsin </em> = 50). It is often not so much a storm or violent wind as an oppressive hot blast charged with so much sand and fine dust that the air is darkened. It causes a blackness equal to the worst of London fogs, while the air is so hot and full of dust that respiration is impeded.… Denon says that it sometimes travels as a narrow stream, so that one part of the land is light while the rest is dark.’ And he adds that three days is not an uncommon duration for the <em> hamsin </em> . </p> <p> 10 <em> th Plague </em> . Malignant epidemics have at all times been the scourge of Bible lands; and it is worthy of note that many authorities state that pestilence is often worst at the time of the <em> hamsin </em> wind. In the Hebrew narratives, however, all thought of a ‘natural’ occurrence has passed away. Only <strong> the firstborn </strong> are smitten, as a just retribution for Pharaoh’s attempt to destroy the firstborn of the Israelites. </p> <p> <strong> 3. [[Religious]] value </strong> . This is manifold. [[Considered]] from the point of view of natural phenomena, the narratives teach the all-important truth that God’s providential care of men is not confined to ‘miracles’ in the commonly accepted sense of the term, else were God’s providential actions unknown to-day. The lifting of Moses’ staff to bring the plagues, and his successive entreaties for their removal, teach that prayer is not out of place or unavailing in cases where natural laws can be co-ordinated and guided by God to bring about the wished-for result. And from whatever point of view the plagues are regarded, the same great facts shine through the narratives that J″ [Note: Jahweh.] is supreme in power over the world which He made; that He has an absolute right, if He so wills, to punish Pharaoh in order to show forth in him His power; that He does so, however, only because Pharaoh is impenitent, and consequently ‘fitted for destruction,’ for J″ [Note: Jahweh.] is a God who hates sin; that if a man hardens his heart, the result will be as inevitable as results in the natural world so inevitable that it may truly be said that J″ [Note: Jahweh.] hardens his heart; that the sin of Pharaoh, and so of any other man, may entail sufferings upon many innocent men and animals; and finally, that J″ [Note: Jahweh.] is mindful of His own, and delivers them from the ‘noisome pestilence,’ ‘the pestilence that walketh in darkness,’ and ‘the destruction that wasteth at noonday,’ so that ‘no plague can come nigh their dwelling’ ( Psalms 91:1-16 ). </p> <p> A. H. M‘Neile. </p>

<p> These were wrought by [[God]] to show to [[Pharaoh]] and to the [[Egyptians]] His great power, and that all the elements of creation were at His disposal. Exodus 7 — Exodus 12 . </p> <p> 1. THE PLAGUE OF BLOOD. The water of the [[Nile]] and of the canals and pools was turned into blood. The water stank, and the fish died. This was a real punishment; for it was the water they all drank, and which was highly esteemed. The fish too was abundant: the [[Israelites]] in the wilderness could not forget the fish of which they had eaten <i> freely, </i> or 'for nothing.' The magicians also were able to turn water into blood: where then was the great power of the God of Israel? Pharaoh hardened his heart. </p> <p> 2. FROGS. The land swarmed with them: they were in their bedchambers, their ovens, and their bread pans. The magicians also were able to bring up frogs on the land. The presence of the frogs was so insufferable that Pharaoh called for Moses, and begged him to entreat [[Jehovah]] for their removal, and he would let the people go. The frogs died and were gathered in heaps; but with the relief, Pharaoh hardened his heart, and would not let the people go. </p> <p> 3. LICE, <i> ken, kinnam. </i> The dust of the land became lice in man and in beast. It has been supposed that the word signifies <i> gnats, </i> because the LXX has σκνίφες, which some translate 'mosquito-gnats.' But these may be included in the next plague. It is more probable that the louse or the tick is alluded to. It is described as being ' <i> in </i> man and <i> in </i> beast.' The magicians could not imitate this: it was a communication of <i> life. </i> They acknowledged, "This is the finger of God." [[Yet]] Pharaoh's heart was hardened, and he would not let [[Israel]] go. </p> <p> 4. FLIES. In the A.V. the words 'of flies' are added, and the 'swarms' may refer to swarms of insects of different sorts. They were to come into the houses and also to corrupt the land. [[Gesenius]] gives 'gad-fly' for <i> arob </i> , but in [[Psalm]] 78:45; Psalm 105:31 , the same word is translated 'divers sorts of flies.' There is an insect that is exceedingly destructive to property, ruining the wood of a house in a short time. No doubt the common fly of [[Egypt]] is included: they are very troublesome; soon defiling food, and persistently attacking the body. One thing that characterises this plague is that these pests were not sent into the land of Goshen, where the Israelites dwelt. The plague was felt so much that Pharaoh hastened to call Moses, and proposed that they should have their sacrifice, but <i> have it in Egypt. </i> To this [[Moses]] could not accede, for the Israelites would have to sacrifice the animals which the Egyptians worshipped. Pharaoh at length consented to their going; but they were not to go very far away. However no sooner was the plague removed than Pharaoh again refused to let Israel go. </p> <p> 5. MURRAIN OF BEASTS. It fell upon the cattle, horses, asses, camels, and sheep, that were in the fields, and all that were attacked died. Of the cattle of the children of Israel none were stricken. Pharaoh sent to certify this, and one would have thought that, finding they were all safe, it would have convinced him that it was the [[Almighty]] he was fighting against. But he would not let Israel go. </p> <p> 6. BOILS upon man and beast. The magicians were now smitten, so that they could not stand before Pharaoh as at other times. But Pharaoh hardened his heart, and refused to let the people go. </p> <p> 7. HAIL, with thunder and lightning. The fire ran along upon the ground. There had not been a storm of such violence since Egypt had been a nation. This also had not fallen upon Goshen. The king said, "I have sinned this time: Jehovah is righteous, and I and my people are wicked. [[Entreat]] Jehovah (for it is enough) that there be no more mighty thunderings and hail; and I will let you go, and ye shall stay no longer." The hail and thunder ceased; but Pharaoh would not let Israel go. </p> <p> 8. LOCUSTS. Moses threatened these, and Pharaoh's servants now begged him to let the people go. He called for Moses and Aaron, and said, "Go, serve the Lord your God: but who are they that shall go?" <i> All </i> must go, and the flocks and herds. Pharaoh again refused, but said the men might go. The devastation of the locusts was such that Pharaoh sent for Moses and [[Aaron]] 'in haste,' confessed that he had sinned against Jehovah, and begged that 'this death' might be removed. A west wind carried away the locusts but Pharaoh's heart was hardened; and he again refused. </p> <p> 9. DARKNESS. "They saw not one another, neither rose any from his place for three days: but all the children of Israel had light in their dwellings." It was a darkness that might be felt, and Pharaoh called for Moses, and bade the Israelites to depart with their wives and their little ones; but they must leave their flocks and herds behind. Moses could not agree: all must go: <i> not a hoof must be left behind, </i> it was God's redemption. Pharaoh was angry, saying, "Take heed to thyself, see my face no more: for in that day thou seest my face thou shalt die." Moses replied, "Thou hast spoken well, I will see thy face again no more." This is in Exodus 10:29; but in Exodus 11:4-8 it is clear that Moses told Pharaoh of the death of the firstborn, which might have been on the same occasion by a message direct from God. We read that Moses, though the meekest of men, went out from Pharaoh in great anger. </p> <p> 10. DEATH OF THE FIRSTBORN. "From the firstborn of Pharaoh that sat on his throne, unto the firstborn of the captive that was in the dungeon; and all the firstborn of cattle." The Israelites had prepared the paschal lamb, and had sprinkled its blood upon the lintel and door-posts, and the destroyer passed them by. This was typical of the precious blood of Christ, which is the testimony that judgement on man has been executed, and is the basis of all God's subsequent dealings in grace. Moses and Aaron were called for, and told to depart with flocks and herds. The Egyptians were urgent upon them to make haste, exclaiming, "We be all dead men." [[Thus]] did God bring His sore judgements upon Egypt, to let Pharaoh know that He was the mighty God, and to redeem His chosen people with a high hand. </p>

<p> [[Plagues]] of Egypt. The ten plagues narrated in Exodus 7:1-25; Exodus 8:1-32; Exodus 9:1-35; Exodus 10:1-29; Exodus 11:1-10; Exodus 12:1-51 stand in close connection with the natural phenomena of Egypt, still they maintain their character as miracles. They are introduced and performed by Moses; they cease at his request. Exodus 8:5, etc, These ten plagues were doubtless spread over a long time, and probably they followed, as much as possible, the order of the seasons; for some of them were not only distinctively Egyptian, but really only an aggravation of yearly maladies. [[Canon]] Cook, in the [[Bible]] Commentary, distributes them thus: The first was toward the end of June, when the [[Nile]] begins to overflow. The second came three months later, at the time of the greatest inundation, in September, and was an attack on a native worship. The third was early in October, and the fourth after the subsidence of the inundation. The fifth was in December or January; the sixth, shortly after; the seventh, at the time when hailstorms occur now in Egypt, from the middle of February to early March. The eighth was when the leaves are green, toward the middle of March. The ninth was peculiarly Egyptian, and was the immediate precursor of the tenth. During this time the [[Israelites]] had frequent opportunities to gather, and thus were prepared for their exodus. </p>